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THE 



PILGRIM'S PROGRES 



IN TWO PARTS. 




BY JOHN BUNYAN. 



WITH 



ORIGINAL NOTES 



BY THE REV. THOMAS SCOTT, 

i 

RECTOR OF ASTON SANDFORD, BUCKS. 



THE THIRTEENTH EDITION, 
INCLUDING THE POETRY HITHERTO OMITTED. 




LONDON: 
HENRY G. BOHN, YORK STREET, COVENT GARDEN. 

MDCCCL1X. 



-i ^ 0' 






By Transfer 

MAR 15 l^ 7 



PREFACE 



TO 




THE PILGRIM'S PROGRESS. 



The high estimation in which the Pilgrim's Progress has been 
held for much above a century sufficiently evinces its intrinsic 
value ; and there is every reason to suppose that it will be read 
with admiration and advantage for ages to come ; probably till 
the consummation of all things. 

The pious Christian, in proportion to " his growth in grace, 
and in the knowledge of our Lord and Saviour Jesus Christ," 
derives more and more instruction from repeated perusals of 
this remarkable book ; while his enlarged experience and ex- 
tended observation enable him to unfold, with progressive 
evidence, the meaning of the agreeable similitudes employed 
by its ingenious author : and even the careless reader is fasci- 
nated to attention, by the simple and artless manner in which 
the interesting narrative is arranged. "Nor should this be 
represented as a mere amusement ; for it has been observed by 
men of great discernment and acquaintance with the human 
mind, that young persons, having perused the Pilgrim as a 
pleasing tale, often retain a remembrance of its leading inci- 
dents, which, after continuing perhaps in a dormant state for 
several years, has at length germinated, as it were, into the 

a 2 



IV PREFACE TO THE 

most important and seasonable instruction ; while the events of 
their own lives placed it before their minds in a new and affect- 
ing point of view. It may therefore be questioned, whether 
modern ages have produced any work which has more promoted 
the best interests of mankind. 

These observations indeed more especially apply to the first 
part of the Pilgrim's Progress • as that is complete in itself, and 
in all respects superior to the second. Yet this also contains 
many edifying and interesting passages ; though, in unity of 
design, in arrangement of incident, and in simplicity of allegory, 
it is not comparable to the other. Indeed the author, in his 
first effort had nearly exhausted his subject ; and nothing re- 
mained for his second attempt but a few detached episodes 
to his original design : nor could any vigour of genius have 
wrought them up to an equal degree of interest. It must, how- 
ever, be allowed, that Mr. Bunyan here, in some instances, sinks 
below himself, both in fertility of invention, force of imagina- 
tion and aptness of illustration : nay, he occasionally stoops to 
a puerile play of fancy, and a refined nicety in doctrine, which 
do not well accord to the rest of the work. Yet the same grand 
principles of evangelical and practical religion, which stamp an 
inestimable value on the first part, are in the second also 
exhibited with equal purity, though not with equal simplicity : 
and on many occasions the author rises superior to his disad- 
vantages, and introduces characters and incidents which arrest 
the attention, and deeply interest the heart of every pious and 
intelligent reader. 

It would not be perhaps difficult to prove, that the Pilgrim's 
Progress, is as really an original production of vigorous native 
genius, as any of those works, in prose or verse, which have 



pilgrim's progress. 



excited the admiration of mankind, through successive ages and 
in different nations. It does not indeed possess those orna- 
ments which are often mistaken for intrinsic excellence : but 
the rudeness of its style (which at the same time is aptly cha- 
racteristic of the subject,) concurs to prove it a most extra- 
ordinary book : for, had it not been written with very great 
ingenuity, a religious treatise, evidently inculcating doctrines 
always offensive, but now more unfashionable than formerly, 
could not, in so homely a garb, have durably attracted the 
attention of a polished age and nation. Yet it is undeniable, 
that Bunyan's Pilgrim continues to be read and admired by 
vast multitudes ; while publications on a similar plan, by per- 
sons of respectable learning and talents, are consigned to almost 
total neglect and oblivion. 

This is not however that view of the work which entitles it to 
its highest honour, or most endears it to the pious mind ; for, 
comparing it with the other productions of the same author, 
(which are indeed edifying to the humble believer, but not 
much suited to the taste of the ingenious ;) we shall be led to 
conclude, that in penning this he was favoured with a peculiar 
measure of divine assistance : especially when we recollect, 
that, within the confines of a gaol, he was able so to delineate 
the Christian's course, with its various difficulties, perils, con- 
flicts, and supports, that scarcely anything seems to have 
escaped his notice. Indeed the accurate observer of the church 
in his own days, and the learned student of ecclesiastical his- 
tory, must be equally surprised to find, that hardly one remark- 
able character, good or bad, or mixed in any manner or pro- 
portion imaginable ; or one fatal delusion, by-path, or injurious 
mistake can be singled out which may not be paralelled in the 



VI PREFACE TO THE 

Pilgrim's Progress : that is, as to the grand outlines ; for the 
minutice, about which bigoted and frivolous minds waste their 
zeal and force, are, with very few exceptions, wisely passed over. 
This circumstance is not only very surprising, but it suggests an 
argument perhaps unanswerable, in confirmation of the divine 
authority of those religious sentiments which are now often 
derided under the title of orthodoxy : for every part of this sin- 
gular book exclusively suits the different descriptions of such as 
profess those doctrines ; and relates the experiences, mistakes, 
falls, recoveries, distresses, temptations, and consolations of 
serious persons of this class in our own times, as exactly as if 
it had been penned from the observation of them, and for their 
immediate benefit : while, like the sacred scriptures, it remains 
a sealed book to all who are strangers to evangelical religion. 

These remarks may very properly be concluded with the 
words of a justly admired poet of our own times, who in the 
following lines has fully sanctioned all that has been here 
advanced. 

thou, whom, home on fancy's eager wing 1 
Back to the season of life's happy spring-, 

1 pleas'd remember, and, while memory yet 
Holds fast her office here, can ne'er forget ; 
Ingenious dreamer, in whose well-told tale 
Sweet fiction and sweet truth alike prevail ; 

Whose humorous vein, strong sense, and simple style, 

May teach the gayest, make the gravest smile ; 

Witty, and well employ'd, and, like thy Lord, 

Speaking in parables his slighted word ; 

I name thee not, lest so despis'd a name 

Should move a sneer at thy deserved fame ; 

Yet, e'en in transitory life's late day 

That mingles all my brown with sober grey, 

Revere the man, whose Pilgrim marks the road, 

And guides the Progress of the soul to God. 



pilgrim's progress. vii 

'Twere well with most, if books, that could engage 
Their childhood, pleas'd them at a riper age ; 
The man, approving 1 what had eharm'd the boy, 
Would die at last in comfort, peace, and joy ; 
And not with curses on his art, who stole 
The gem of truth from his unguarded soul. 

Cowper, Tirocinium, v. 129. 

In respect of this edition of the Pilgrim's Progress, it may- 
be proper to observe, that it has become general to publish 
every approved work, in such a style of elegance, and with such 
decorations, as may recommend it to a place in the collections 
of the curious and affluent ; and thus attract the notice of those 
who would perhaps otherwise have overlooked it. It was there- 
fore thought, that something of this kind might properly be 
attempted, in respect of this excellent work ; provided it were 
accompanied with original explanatory notes. Several persons 
have indeed already favoured the public with illustrations of 
this kind : but the editor, on mature deliberation, did not 
think himself precluded by this consideration from communi- 
cating his sentiments on a favourite book, according to a plan 
he had formed in his own mind. Every man who thinks for 
himself has his own views of a subject, which often vary, more 
or less, from the sentiments of others, whom he nevertheless 
esteems and loves with great cordiality : and the great Head of 
the church has entrusted different talents to his servants, to 
qualify them for usefulness among distinct descriptions of per- 
sons. - It is indeed incontrovertible, that some men will receive 
the great truths of Christianity with candour and docility, 
when exhibited in a style and manner suited to their peculiar 
taste, who disregard and reject them, when conveyed in lan- 
guage which numbers, perhaps justly, think far more interest- 



Vlll PREFACE TO THE 

mg and affecting. It need not, therefore, be apprehended, 
that the labours of different writers on the same subject should 
materially interfere with each other : rather we may indulge a 
hope, that, as far as they accord to the standard of divine truth, 
they will, in different circles, promote the common cause of 
vital godliness. 

The editor's aim, in this attempt to elucidate the Pilgrim's 
Progress, is to give a brief key to the grand outlines of the 
allegory, from which the attentive reader may obtain a general 
idea of the author's design;— to bestow more pains in fixing 
the precise meaning of those parts, which might most perplex 
the inquirer, and which seem to have most escaped the notice, 
or divided the sentiments, of expositors ; — to state and estab- 
lish, compendiously but clearly, those doctrinal, practical, and 
experimental views of Christianity, which Mr. Bunyan meant 
to convey ; to guard them carefully from those extremes and 
perversions which he never favoured, but which too frequently 
increase men's prejudices against them ; to delineate the more 
prominent features of his various characters, with a special 
reference to the present state of religious profession, distin- 
guishing accurately what he approves, from the defects even of 
true pilgrims ; and, in fine, to give as just a representation as 
may be of the author's sentiments concerning the right way 
to heaven, and of the many false ways and by-paths which 
prove injurious to all who venture into them, and fatal to 
unnumbered multitudes. In executing this plan, no informa- 
tion that the editor could procure has been neglected ; but he 
does not invariably adhere to the sentiments of any man ; and, 
while his dependence is placed, as he hopes, on the promised 
teaching of the Holy Spirit, he does not think himself autho- 



PILGRIM S PROGRESS. IX 

rized to spare any pains in endeavouring to render the publica- 
tion acceptable and useful. 

It may be expedient to recommend to the reader not to con- 
sult the notes till after a previous attentive consideration of 
the text. It will furnish him with a pleasing and useful mental 
exercise to endeavour to unriddle for himself the enigmas of 
the allegory. "When successful, he will derive satisfaction from 
finding, on turning to the notes, that he has discovered the 
generally approved interpretation : and, should any part baffle 
his efforts, he will have a key at hand, by which he may be 
preserved from the discouragement of proceeding in uncertainty 
to another subject. 

The text is printed as it stands in those older editions which 
may be supposed to contain the author's own terms, which later 
editors have frequently modernized. A few obsolete or unclas- 
sical words, and unusual phrases, seem to become the character 
of the Pilgrim : and they are often more emphatical than any 
which can be substituted in their stead. A few exceptions 
however have been admitted ; as the author, if living, would 
probably have changed some expressions for such as are less 
offensive to modern ears : and in other instances the slips of his 
pen, while taken up with things of vastly superior importance, 
would now be mistaken for errors of the press. Great pains 
have been taken to collate different copies of the work, and to 
examine every scriptural reference ; in order to render this 
edition, in all respects, as correct as possible. The editor has 
the satisfaction of adding, that he has been favoured by 
Mrs. G-urney, of Holborn, with the use of the second edition of 
the first part of the Pilgrim, by which he has been enabled to 
correct many errors of subsequent editions. The author's 



X PREFACE TO THE 

marginal references seemed so essential a part of the work, that 
it was deemed indispensably requisite to insert them in their 
places. But, as the marginal notes do not appear to convey 
any material instruction distinct from that contained in the 
text, and to be principally useful in pointing out any passage to 
which the reader might wish to refer, it was thought most ad- 
visable to omit them : for, indeed, they so encumber the page, 
and break in upon the uniformity of printing, that all hope of 
elegance must be precluded while they are retained. 

Mr. Bunyan prefaced each part of the Pilgrim's Progress 
with a copy of verses : but, as his poetry does not suit the taste 
of these days, and is by no means equal to the work itself, 
it has been deemed expedient to omit them.* That prefixed 
to the first part is entitled, f The Author's Apology for his 
Book ;' in which he informs the reader that he was unawares 
drawn into the allegory when employed about another work ; 
that the further he proceeded the more rapidly did ideas flow 
into his mind ; that this induced him to form it into a separate 
book ; and that, shewing it to his friends, 

Some said, John, print it ; others said, Not so ; 
Some said, It might do good ; others said, No. 

— The public will not hesitate in determining which opinion 
was the result of the deeper penetration ; but will wonder that 
a long apology for so valuable a publication should have been 
deemed necessary. This was however the case ; and the au- 
thor, having solidly, though rather verbosely, answered several 
objections, and adduced some obvious arguments in very un- 
poetical rhymes, concludes with these lines, which may serve 
as a favourable specimen of the whole : 

* In the present edition the verses have heen restored. 



pilgrim's progress. xi 

Would' st thou divert thyself from melancholy ? 

"Wouldst thou he pleasant, yet he far from folly ? 

Would'st thou read riddles and their explanation 1 

Or else he drowned in thy contemplation ? 

Dost thou love picking meat ? Or "would'st thou see 

A man i' th' clouds, and hear him speak to thee ? 

"Would'st thou he in a dream, and yet not sleep ? 

Or would'st thou in a moment laugh and weep ? 

Or would'st thou lose thyself, and catch no harm ? 

And find thyself again without a charm ? 

Would'st read thyself, and read thou know'st not what, 

And yet know whether thou art hlest or not, 

By reading the same lines 1 then come hither, 

And lay my book, thy heart, and head together. 

The verses prefixed to the second part, in a kind of dialogue 
between the author and his book, are still less interesting ; and 
serve to shew that he had a more favourable opinion of its 
comparative merit than posterity has formed ; which is no sin- 
gular case.— Some verses are likewise found at the bottom of 
certain plates that accompanied several of the old editions, 
which they who omit the plates, or substitute others, know not 
where to insert. To shew all regard, however, to every thing 
that Mr. Bunyan wrote as a part of the work, they will be 
found in the notes on the incidents to which they refer. 




Crypt of Elstow Church. 



*$ RECEIVED. w i 



&BRA#i 



THB, 



LIFE OF JOHN BUNYAN. 




HE celebrated author of the Pilgrim's Pro- 



2|2J3§») gress was born, a.d. 1628, at Elstow, a small 
IF village near Bedford. His father earned 
his bread by the low occupation of a tinker ; 
but he bore a fair character, and took care 
that his son, whom he brought up to the 
same business, should be taught to read and write. "We are 
told, indeed, that the son quickly forgot all he had learned 
through his extreme profligacy: yet it is probable that he 
retained so much as enabled him to recover the rest when his 
mind became better disposed ; and that it was very useful to 
him in the subsequent part of his life. 

The materials from which an account of this valuable man 
must be compiled are so scanty and imperfect, that nothing 
very satisfactory must be expected. He seems from his earliest 
youth to have been greatly addicted to gross vice as well as 
impiety: yet he was interrupted in his course by continual 
alarms and convictions, which were sometimes peculiarly over- 
whelming ; but they had no other effect at the time than to 
extort from him the most absurd wishes that can be imagined. 



XIV THE LIFE OF 

A copious narrative of these early conflicts and crimes is con- 
tained in a treatise published by himself, under the title of 
1 Grace abounding to the chief of Sinners.' 

During this part of his life he was twice preserved from the 
most imminent danger of drowning : and, being a soldier in 
the parliament's army at the siege of Leicester, a.d. 1645, he 
was drawn out to stand sentinel ; but one of his comrades, 
having by his own desire taken his place, was shot through the 
head on his post ; and thus Bunyan was reserved by the all- 
disposing hand of God for better purposes. He seems, how- 
ever, to have made progressive advances in wickedness, and to 
have become the ringleader of youth in every kind of profane- 
ness and excess. 

His career of vice received a considerable check in conse- 
quence of his marriage with the daughter of a person who had 
been very religious in his way, and remarkably bold in reprov- 
ing vice, but who was then dead. His wife's discourse to him 
concerning her father's piety excited him to go regularly to 
church ; and, as she brought him, for her whole portion, ' The 
Practice of Piety,' and ' The Plain Man's Path-way to Heaven,' 
he employed himself frequently in reading these books. 

The events recorded of our author are so destitute of dates, 
and of regard to the order in which they happened, that no 
clear arrangement can now be made of them: but' it is pro- 
bable that this new attention to religion, though ineffectual to 
the reformation of his conduct, rendered him more susceptible 
of convictions ; and his vigorous imagination, at that time alto- 
gether untutored by knowledge or discretion, laid him open to 
a variety of impressions, sleeping and waking, which he verily 
supposed to arise from words spoken to him, or objects pre- 



JOHN BUNYAN. XV 

sented before his bodily senses ; and be never after was able 
to break the association of ideas which was thus formed in his 
mind. Accordingly he says that one day, when he was en- 
gaged in diversion with his companions, ' A voice did suddenly 
dart from heaven into his soul, which said, "Wilt thou leave thy 
sins and go to heaven, or have thy sins and go to hell ?' The 
consciousness of his wicked course of life, accompanied with 
the recollection of the truths he had read, suddenly meeting in 
his mind, thus produced a violent alarm, and made such an 
impression on his imagination that he seemed to have heard 
these words, and to have seen Christ frowning and menacing 
him. But we must not suppose that there was any miracle 
wrought ; nor could there be any occasion for a new revelation 
to suggest or enforce so scriptural a warning. This may serve 
as a specimen of those impressions which constitute a large 
part of his religious experience, but which it is not advisable 
to recapitulate. 

He was next tempted to conclude that it was then too late to 
repent or seek salvation ; and, as he ignorantly listened to the 
suggestion, he indulged his corrupt inclinations without re- 
straint, imagining that this was the only way in which he could 
possibly have the least expectation of pleasure, during his whole 
existence. 

While he was proceeding in this wretched course, a woman 
of very bad character reproved him with great severity for pro- 
fane swearing ; declaring, in the strongest expressions, that he 
exceeded in it all men she had ever heard. This made him 
greatly ashamed, when he reflected that he was too vile even 
for such a bad woman to endure : so that from that time he 
began to break off that odious custom. His guilty and terri- 



XVI THE LIFE OF 

fied mind was also prepared to admit the most alarming im- ■ 
pressions during his sleep : and he had such a dream about 
the day of judgment, and its awful circumstances and conse- 
quences, as powerfully influenced his conduct. There was, 
indeed, nothing very extraordinary in this : for such dreams 
are not uncommon to men under deep convictions : yet the 
Lord was, doubtless, by all these means, secretly influencing 
his heart, and warning him to flee from the wrath to come. 

He was, however, reluctant to part with his irreligious asso- 
ciates and vain pleasures ; till the conversation of a poor man, 
who came in his way, induced him to read the Bible, especially 
the preceptive and historical parts of it : and this put him upon 
an entire reformation of his conduct ; so that his neighbours 
were greatly astonished at the change. In this manner he went 
on for about a year ; at some times satisfied with himself, and 
at others distressed with fears and consciousness of guilt. In- 
deed he seems ever after to have considered all these convic- 
tions and desires as wholly originating from natural principles ; 
but in this perhaps some persons will venture to dissent from 
him. A self-righteous dependence, accompanied with self- 
complacency, and furnishing incentives to pride, is indeed a 
full proof of unregeneracy ; but conscientiousness connected 
with disquietudes, humiliation for sin, and a disposition to wait 
for divine teaching, is an effect and evidence of life, though the 
mind be yet darkened with ignorance, error, and prejudice. 
And he that hath given life will give it more abundantly : for 
" the path of the just is as the shining light, that shineth more 
and more unto the perfect day." 

"While Bunyan was in this state of mind he went to Bedford, 
in the exercise of his trade as a tinker, where he overheard 



JOHN BUNYAN. XV11 

some women discourse about regeneration : and, though he did 
not understand their meaning, he was greatly affected by ob- 
serving the earnestness, cheerfulness, and humility of their 
behaviour ; and he was also convinced that his own views of 
religion were very defective. Being thus led to frequent their 
company, he was brought as it were into a new world. Such 
an entire change took place in his views and affections ; and 
his mind was so deeply engaged in contemplating the great 
concerns of eternity, and the things pertaining to the kingdom 
of Grod, that he found it very difficult to employ hi3 thoughts 
on any secular affairs. 

But this extraordinary now of affections, not being attended 
by doctrinal information in any measure proportionable, laid 
him open to various attempts of Satan and his emissaries. 
The Banters, a set of the vilest antinomians that almost ever 
existed, first assailed him by one of their party, who had for- 
merly been Mr. Bunyan's companion in vice : but he over-acted 
his part ; and, proceeding even to deny the being of a G-od, 
probably furnished the character of Atheist in the Pilgrim's 
Progress. — "While Mr. Bunyan was engaged in reading the 
books of the Banters, not being able to form his judgment 
about them, he was led to offer up the following prayer : ' O 
Lord, I am a fool, and not able to know the truth from error: 
Lord, leave me not to mine own blindness, either to approve 
or condemn this doctrine. If it be of God, let me not despise 
it : if it be of the Devil, let me not embrace it. Lord, I lay 
my soul in this matter only at thy foot ; let me not be deceived, 
I humbly beseech thee.' No experienced Christian will be 
surprised to find that the Lord, in an evident manner, gra- 
ciously answered this most suitable request. Mr. Bunyan soon 

b 



XV111 THE LIFE OF 

saw through the delusions of the Banters ; and probably referred 
to them, under the character of Self-will, in the second part of 
this work. 

The Epistles of St. Paul, which he now read with great 
attention, but without any guide or instructor, gave occasion 
to his being assaulted by many sore temptations. He found 
the apostle continually speaking of faith ; and he could not 
understand the meaning of that word, or discover whether he 
was himself a believer or not : so that, mistaking the words of 
Christ, 1 he was tempted to seek a solution of his difficulty by 
trying to work a miracle. He thought however it would be 
right to pray before he made the attempt ; and thus he was 
induced to desist, though his difficulties still remained. On 
another occasion he was delivered from great perplexities about 
the doctrine of election, by reflecting that none " ever trusted 
in Grod and was confounded ;" and that therefore it would be 
best for him to trust in Grod, and leave election as a " secret 
thing," with the Lord to whom it belonged. And the general 
invitation of the gospel, and the assurance that " yet there is 
room," helped him to repel the temptation to conclude that the 
day of grace was passed. 

This brief account of his temptations and escapes may teach 
others the best way of resisting similar suggestions : and it 
may shew us, that numbers are durably harassed by such per- 
plexities, for want of doctrinal knowledge and faithful instruc- 
tors and counsellors. He was, however, afterwards enabled by 
means of these inward trials to caution others to better effect, 
and more tenderly to sympathize with the tempted. 

After some time, Mr. Bunyan became acquainted with Mr. 

1 Matt. xvii. 20. 



JOHN BUNYAN. XIX 

Grifford, an antipaedobaptist minister at Bedford, whose conver- 
sation was very useful to him : yet he was in some respects 
more discouraged than ever, by fuller discoveries of those evils 
in his heart which he had not before noticed ; and by doubts 
concerning the truth of the scriptures, which his entire igno- 
rance of the evidences by which they are most completely 
authenticated, rendered durably perplexing to him. He was, 
however, at length relieved by a sermon that he heard on the 
love of Christ ; though the grounds on which he derived satis- 
faction and encouragement from it are not very accurately 
stated. Soon after this he was admitted, by adult baptism, a 
member of Mr. Grifford's church, a.d. 1655, being then 
twenty-seven years of age; and, after a little time he was 
earnestly desired by the congregation to expound or preach, in 
a manner which is customary among the dissenters, as a pre- 
paration for the ministry. For a while he resisted their 
importunity, under a deep sense of his incompetency ; but at 
length he was prevailed upon to speak in a small company, 
which he did greatly to their satisfaction and edification. 
Having been thus proved for a considerable time, he was at 
length called forth, and set apart by fasting and prayer to the 
ministerial office, which he executed with faithfulness and 
success during a long course of years ; though frequently with 
the greatest trepidation and inward disquietude. 

As he was baptized 1655, and imprisoned 1660, he could not 
have been long engaged in the work when the latter event took 
place : and it does not appear whether he obtained a stated 
employment as a minister, or whether he only preached occa- 
sionally, and continued to work at his trade ; as many dissenters 
very laudably do, when called to minister among poor people, 

b 2 



XX THE LIFE OF 

that they "may not be burdensome to them." Previously 
however to the restoration of Charles II. when the churches 
were principally filled by those who have since been distin- 
guished as nonconformists, he was expected to preach in a 
church near Cambridge ; and a student of that university, not 
remarkable for sobriety, observing a concourse of people, was 
induced by curiosity to hear 'the tinker prate:' but the 
discourse made an unexpected impression on his mind, he 
embraced every future opportunity of hearing Mr. Bunyan, and 
at length became an eminent preacher in Cambridgeshire. 

"When the restoration took place ; and, contrary to equity, 
engagements, and sound policy, the laws were framed and 
executed with a severity evidently intended to exclude every 
man who scrupled the least tittle of the doctrine, liturgy, dis- 
cipline, or government of the established church ; Mr. Bunyan 
was one of the first that suffered by them : for, being courageous 
and unreserved, he went on in his ministerial work without any 
disguise ; and, November 12th, 1660, he was apprehended by 
a warrant from Justice Wingate, at Harlington, near Bedford, 
with sixty other persons, and committed to the county goal. 
Security was offered for his appearance at the sessions ; but it 
was refused, as his sureties would not consent that he should 
be restricted from preaching. He was accordingly confined till 
the quarter-sessions, when his indictment stated, 'that John 
Bunyan, of the town of Bedford, labourer, had devilishly and 
perniciously abstained from coming to church to hear divine 
service ; and was a common upholder of several unlawful meet- 
ings and conventicles, to the great disturbance and distraction 
of the good subjects of this kingdom, contrary to the laws of 
our sovereign Lord the King.' The facts charged upon him in 



JOHN BUNYAN. XXI 

this absurd indictment were never proved; as no witnesses 
were produced. He had confessed in conversation with, the 
magistrates, that lie was a dissenter, and had preached : these 
words being considered as equivalent to a conviction were 
recorded against him ; and, as he refused to conform, he was 
sentenced to perpetual banishment. This sentence indeed was 
not executed : but he was confined in Bedford goal more than 
twelve years, notwithstanding several attempts made to obtain 
his deliverance. 

During this tedious imprisonment, or at least part of it, he 
had no books except a Bible and Pox's Martyrology ; yet, thus 
circumstanced, he penned the Pilgrim's Progress, and many 
other treatises ! He was only thirty-two years of age when he 
was imprisoned ; he had spent his youth in the most disadvan- 
tageous manner imaginable ; and he had been no more than five 
years a member of the church at Bedford, and less time a 
preacher of the gospel : yet in this admired allegory he appears 
to have been most intimately acquainted with all the variety of 
characters, which ministers, long employed in the sacred service, 
and eminent for judgment and sagacity, have observed among 
professors or opposers of evangelical truth. 

No fewer than sixty dissenters and two ministers were con- 
fined with Mr. Bunyan in this goal ! and, as some were 
discharged, others were committed during the time of his 
imprisonment. But this painful situation afforded him an 
opportunity of privately exercising his ministry to good effect. 
He learned in prison to make tagged thread laces, in the 
intervals of his other labours ; and by this employment he 
provided in the most unexceptionable manner for himself and 
his family. He seems to have been endued with extraordinary 



XX11 THE LIFE OP 

patience and courage, and to have experienced abundant con- 
solations, while enduring these hardships : he was, however, 
sometimes distressed about his family, especially his eldest 
daughter, who was blind; but in these trying seasons he 
received comfort from meditating on the promises of God's 
word. 1 

He was at some times favoured by the goalers, and permitted 
to see his family and friends ; and, during the former part of 
his imprisonment, he was even allowed to go out occasionally, 
and once to take a journey to London, probably to see whether 
any legal redress might be obtained ; according to some inti- 
mations given by Sir Matthew Hale, when petitions in his 
favour were laid before the judges. But, this indulgence of the 
goaler exposing him to great danger, Mr. Bunyanwas afterwards 
more closely confined. Hence I suppose has arisen the opinion 
which commonly prevails, that he was imprisoned at different 
times : but he seems never to have been set at liberty, and 
then re-committed ; though his hardships and restraints were 
greater at one time than at another. 

In the last year of his imprisonment, (167.1,) he was chosen 
pastor of the dissenting church at Bedford ; though it does not 
appear what opportunity he could have of exercising his pas- 
toral office, except within the precincts of the goal. He was 
however liberated soon after, through the good offices of Dr. 
Barlow, bishop of Lincoln, after many fruitless attempts had 
been made for that purpose. Thus terminated his tedious, 
severe, and even illegal imprisonment, which had given him 
abundant opportunity for the exercise of patience and meek- 
ness ; and which seems to have been overruled both for his own 

1 Jer. xv. 11 ; xlix. 11. 



JOHN BUNYAN. XXlll 

spiritual improvement, and the furtherance of the gospel, by 
leading him to study, and to form habits of close reflection, and 
accurate investigation of various subjects, in order to pen his 
several treatises : when probably he would neither have thought 
so deeply, nor written so well, had he been more at ease and at 
liberty. 

A short time after his enlargement, he built a meeting-house 
at Bedford, by the voluntary contributions of his friends ; and 
here he statedly preached to large auditories, till his death, 
without meeting with any remarkable molestation. He used 
to come up to London every year, where he preached among 
the nonconformists with great acceptance ; and it is said that 
Dr. Owen frequently attended on these occasions, and expressed 
his approbation in very decided language. He likewise made 
stated circuits into other parts of England ; and animated his 
brethren to bear the cross patiently, to obey G-od rather than 
man, and to leave all consequences with him. He was at the 
same time peculiarly attentive to the temporal wants of those 
who suffered for conscience' sake, and of the sick or afflicted ; 
and he employed his influence very successfully, in reconciling 
differences among professors of the gospel, and thus preventing 
disgraceful and burdensome litigations. He was very exact in 
family religion, and the instruction of his children ; being prin- 
cipally concerned for their spiritual interests, and comparatively 
indifferent about their temporal prosperity. He therefore 
declined the liberal proposal of a wealthy citizen of London, to 
take his son as an apprentice without any premium, saying, 
1 God did not send me to advance my family, but to preach the 
gospel :' — probably disliking the business or situation, as un- 
favourable to piety. 



XXIV THE LIFE OF 

Nothing material is recorded concerning him between his en- 
largement, in 1672, and his death in 1688. It is said that he 
clearly saw through the designs of the court in favour of popery, 
when the indulgence was granted to the dissenters by James 
II. in 1687 : but that he advised his brethren to avail them- 
selves of the ' sun-shine ;' by diligent endeavours to spread the 
gospel, and to prepare for an approaching storm by fasting and 
prayer. The next year he took a journey in very bad weather 
from London to Reading, Berks, to make up a breach between 
a father and his son, with whom he had some acquaintance ; 
and, having happily effected his last work and labour of love, 
he returned to his lodgings on Snow Hill, apparently in good 
health, but very wet with the heavy rain that was then falling ; 
and soon after he was seized with a fever, which in ten days 
terminated his useful life. He bore his malady with great 
patience and composure, and died in a very comfortable and 
triumphant manner, August 31, 1688, aged sixty years ; after 
having exercised his ministry about thirty- two. He lies buried 
in Bunhill Melds, where a tomb-stone to his memory may still 
be seen. He was twice married : by his first wife he had four 
children, one of which, a daughter named Mary, who was blind, 
died before him. He was married to his second wife a.d. 
1658, two years before his imprisonment : by her he seems not 
to have had any children. She survived him about four years. 
Concerning the other branches of his family we have not been 
able to gain any information. 

Mr. Bunyan was tall, and broad set, though not corpulent ; 
he had a ruddy complexion, with sparkling eyes, and hair in- 
clining to red, but in his old age sprinkled with grey. His 
whole appearance was plain, and his dress always simple and 



JOHN BUNYAN. XXV 

unaffected. He published sixty tracts, which equalled the 
number of years he lived. The Pilgrim's Progress had passed 
through more than fifty editions in 1784. 

His character seems to have been uniformly good, from the 
time when he was brought acquainted with the blessed gospel 
of Christ : and, though his countenance was rather stern, and 
his manner rough, yet he was very mild, modest, and affable, 
in his behaviour. He was backward to speak much, except on 
particular occasions, and remarkably averse to boastiug ; ready 
to submit to the judgment of others, and disposed to forgive 
injuries, to follow peace with all men, and to employ himself 
as a peace-maker : yet he was steady to his principles, and bold 
in reproving sin without respect of persons. Many slanders 
were spread concerning him during the course of his ministry, 
some of which he refuted : they have however all died away ; 
and no one now pretends to say any thing to his disadvantage, 
except as a firm attachment to his creed and practice, as a Cal- 
vinist, a (iissenter, and an antipaedobaptist, has been called 
bigotry : and as the account given of his own experience has 
been misunderstood or misrepresented. 

He was undoubtedly endued with extraordinary natural 
talents : his understanding, discernment, memory, invention, 
and imagination, were remarkably sound and vigorous ; so that 
he made very great proficiency in the knowledge of scriptural 
divinity, though brought up in ignorance : but he never made 
much progress in human learning. Even such persons, as did 
not favour his religious principles, have done ample justice to 
his mental powers. The celebrated Dr. Johnson ranks the 
Pilgrim's Progress among a very few books indeed, of which 
the reader, when he comes to the conclusion, wishes they had 



XXVI THE LIFE OF JOHN BUNYAN. 

been longer : and allows it to rank high among the works of 
original genius.* But it is above all things wonderful, that 
Bunyan's imagination, fertile and vigorous in a very great 
degree, and wholly untutored by the rules of learning, should in 
this instance have been so disciplined by sound judgment and 
deep acquaintance with the scriptures, as to produce, in the 
form of an allegory, one of the fairest and most unexceptionable 
treatises on the system of Calvinism, that can be found in the 
English language. In several of his other publications his 
imagination frequently carried him beyond just bounds : but 
here he avoids all extremes, and seems not to deviate either to 
the right or to the left. Perhap's, as he was himself liable to 
depression of spirits, and had passed through deep distresses, 
the view he gives of the Pilgrim's temptations may be too 
gloomy : but he has shewn in the course of the work, that this 
arose principally from inadequate views of evangelical truth, 
and the want of Christian communion, with the benefits to be 
derived from the counsels of a faithful minister. 



* Piozzi's Anecdotes of Johnson : Boswell's Life of Johnson, vol. ii. p. 97. 
2nd edit. 



LIST OF ILLUSTRATIONS. 



Portrait op the Author, supported by Faith, Hope, and 

Charity. — To face the Title. 
Vignette Title.— Evangelist directing Christian to the wicket 

GATE 

Crypt op Elstow Church .... Page xi 
Initial Letter. — Font of Elstow Church . . . xiii 

Initial Letter.— Christian reading the Book . . 1 

Christian talking to his Family . . 3 ^ 

Initial Letter.— Help drawing Christian out of the Slough of 

Despond . . . . . 11 



Ggod-will pulling Christian in at the wicket ,, 



GATE . . . . . .31 



The Interpreter shewing Christian, Passion and Patience 41 * 



The terrified Dreamer . . . . . .49 

Christian saluted by three shining ones at the cross . 53 

Initial Letter. — Christian roused from sleep in the arbour . 61^ 
Prudence, Piety, and Charity inviting Christian to enter 

the palace beautiful .... 69 

Initial Letter. — Christian taking leave of the four maidens 

AT THE FOOT OF THE HILL . . . .82 
APOLLYON DEFEATED BY CHRISTIAN . . . 88 * 

Initial Letter.— Christian passing the cave of Pope . . 101 
The Pilgrims overtaken by Evangelist 132 
passing through Vanity fair . . . 141 ^ 



■ THE OLE MONUMENT . . 174^" 

Initial Letter.— The Pilgrims discovered by Giant Despair . 183^ 

The escape from Doubting Castle . . . 192 v 

Meeting with the Shepherds . . . 194 •" 

Initial Letter. — The Pilgrims entangled in the net of the 

Flatterer ..... 216 

The Pilgrims met by two men on coming out of the River . 249 "^ 

Ignorance carried back to the door in the side of the hill 259 U 



XXV111 LIST OF ILLUSTRATIONS. 



PAET II. 

PAGE 

Initial Letter— Mr. Sagacity appearing to the Author . 271^ 

Christiana saluted by Secret . . . 278 v 

Mercy weeping over the state of her relations . . 288 v 

Raised up by Goodwill at the Wicket Gate . 293 ^ 

The man with the Muckrake .... 306 v 

The Interpreter committing the Pilgrims to the care of 

Great-heart ..... 320^ 

Mr. Great-heart attacks Giant Grim . . . 335^ 

Initial Letter. — Mercy and Mr. Brisk . . . 346^ 

The Shepherd boy in the Valley of Humiliation . . 363 v 

The Pilgrims passing through the Valley of the Shadow of 

Death ...... 369 v 

The supper at Gaius' House ... . 398^ 

Initial Letter.— The attack on Giant Slaygood . . 404^ 

Doubting Castle . . 424 

The Pilgrims meet Valiant-for-Truth . . 437^,. 

Christiana preparing to cross the River . . 459^ 



*$ RECEIVED. « 



THE 

AUTHOR'S APOLOGY FOE HIS BOOK. 



"When at the first I took my pen in hand 
Thus for to write, I did not understand 
That I at all should make a little book 
In such a mode ; nay, I had undertook 
To make another, which when almost done, 
Before I was aware, I this begun. 

And thus it was : I, writing of the way lS 
And race of saints in this our gospel- day, 
Eell suddenly into an allegory 
About their journey and the way to glory, 
In more than twenty things, which I set down j 
This done, I twenty more had in my crown ; 
And they again began to multiply 
Like sparks that from the coals of fire do fly. 
Nay, then, thought I, if that you breed so fast, 
I'll put you by yourselves, lest you at last 
Should prove ad infinitum, and eat out 
The book that I already am about. 

Well, so I did ; but yet I did not think 
To shew to all the world my pen and ink 



XXX THE AUTHOR'S APOLOGY 

In such a mode ; I only thought to make V 
I knew not what : nor did I undertake 
Thereby to please my neighbour ; no, not I : 
I did it mine own self to gratify. 

Neither did I but vacant seasons spend 
v/ 7 I this my scribble ; nor did I intend 
But to divert myself, in doing this, 
Prom worser thoughts, which make me do amiss. 

Thus I set pen to paper with delight, 
And quickly had my thoughts in black and white. 
Por having now my method by the end, 
Still as I pull'd, it came ; and so I penn'd 
It down ; until it came at last to be, 
Por length and breadth, the bigness which you see 

Well, when I had thus put my ends together, 
I shewed them others, that I might see whether 
, They would condemn them, or them justify : 

And some said, "Let them live :" some, "Let them die ;" 
Some said, " John, print it ;" others said, " Not so :" 
Some said, " It might do good :" others said, "No." 

Now was I in a strait, and did not see 
"Which was the best thing to be done by me : 
At last I thought, " Since you are thus divided, 
I print it will ;" and so the case decided. 
" Por," thought I, " some, I see, would have it done, 
Though others in that channel do not run." 
To prove, then, who advised for the best, 
Thus I thought fit to put it to the test. 

I further thought, if now I did deny 
Those that would have it thus to gratify, 
I did not know but hinder them I might 
Of that which would to them be great delight. 



FOR HIS BOOK. XXXI 

For those which were not for its coming forth, 
I said to them, " Offend you I am loath ; 
Yet, since your brethren pleased with it be, 
Forbear to judge, till you do further see. 
If that thou wilt not read, let it alone ; 
Some love the meat, some love to pick the bone." 
Tea, that I might them better moderate, 
I did too with them thus expostulate. 

" May I not write in such a style as this ? 
In such a method too, and yet not miss 
My end, thy good ? "Why may it not be done ? 
Dark clouds bring waters, when the bright bring none. 
Tea, dark or bright, if they their silver drops 
Cause to descend, the earth, by yielding crops, 
Gives praise to both, and carpeth not at either ; 
But treasures up the fruit they yield together : 
Tea, so commixes both, that in her fruit 
None can distinguish this from that : they suit 
Her well when hungry ; but if she be full, 
She spews out both, and makes their blessings null. 

Tou see the ways the fisherman doth take 
To catch the fish : what engines doth he make ! 
Behold how he engageth all his wits ; 
Also his snares, lines, angles, hooks, and nets : 
Tet fish there be that neither hook nor line, 
Nor snare, nor net, nor engine can make thine ; 
They must be grop'd for, and be tickled too, 
Or they will not be catch' d whate'er you do. 

How doth the fowler seek to catch his game 
By divers means, all which one cannot name : 
His gun, his nets, his lime-twigs, light, and bell : 
He creeps, he goes, he stands ; yea, who can tell 



xxxii the author's apology 

Of all his postures ? Yet there's none of these 
Will make him master of what fowls he please. 
Tea, he must pipe and whistle to catch this : 
Yet if he does so, that bird he will miss. 

If that a pearl may in a toad's head dwell, 
And may be found too in an oyster- shell ; 
If things that promise nothing do contain 
"What better is than gold ; who will disdain, 
¥ That have an inkling of it, there to look, 

That they may find it ? Now my little book, 
(Though void of all those paintings that may make 
It with this or the other man to take,) 
Is not without those things that do excel 
What do in brave but empty notions dwell." 

" Well, yet I am not fully satisfied 
That this your book will stand when soundly tried." 
"Why, what's the matter?" "It is dark." "What though?" 
" But it is feigned." " What of that ? I trow 
Some men by feigned words as dark as mine 
Make truth to spangle, and its rays to shine." 
" But they want solidness." "Speak, man, thy mind." 
" They drown' d the weak ; metaphors make us blind." 

Solidity, indeed, becomes the pen 
Of him that writeth things divine to men ; 
But must I needs want solidness because 
By metaphors I speak ? W T ere not God's laws, 
His gospel laws, in olden time held forth 
By types, shadows, and metaphors ? Yet loath 
Will any sober man be to find fault 
With them, lest he be found for to assault 
The highest wisdom. No, he rather stoops, 
And seeks to find out what by pins and loops 



FOR HIS BOOK. XXXU1 

By calves and sheep, by heifers and by rams, 
By birds and herbs, and by the blood of lambs, 
God speaketh to him ; and happy is he 
That finds the light and grace that in them be. 

Be not too forward, therefore, to conclude 
That I want solidness, that I am rude : 
All things solid in show, not solid be : 
All things in parables despise not we : 
Lest things most hurtful lightly we receive, 
And things that good are of our souls bereave. 

My dark and cloudy words they do but hold 
The truth, as cabinets enclose the gold. 

The prophets used much by metaphors 
To set forth truth ; yea, whoso considers 
p*""" Christ, His apostles too, shall plainly see 
That truth to this day in such mantles be. 

Am I afraid to say that holy writ, 
"Which for its style and phrase puts down all wit, 
Is everywhere so full of all these things, — 
Dark figures, allegories, — yet there springs 
From that same book, that lustre, and those rays 
Of light that turn our darkest nights to days ? 

Come, let my carper to his life now look, 
And find there darker lines than in my book 
He findeth any ; yea, and let him know, 
That in his best things there are worse lines too. 
May we but stand before impartial men, 
To his poor one I dare adventure ten, 
That they will take my meaning in these lines 
Far better than his lies in silver shrines. 

c 



XXXLV THE AUTHOR'S APOLOGY 

Come, Truth, although in swaddling-clouts, I find 
Informs the judgment, rectifies the mind, 
Pleases the understanding, makes the will 
Submit ; the memory too it doth fill 
"With what doth our imaginations please ; 
Likewise it tends our troubles to appease. 

Sound words, I know, Timothy is to use, 
And old wives' fables he is to refuse : 
But yet grave Paul him nowhere did forbid 
The use of parables, in which lay hid 
That gold, those pearls, and precious stones that were 
"Worth digging for, and that with greatest care. 

Let me add one word more : O man of Grod, 
Art thou offended ? Dost thou wish I had 
Put forth my matter in another dress ? 
Or that I had in things been more express ? 
Three things let me propound, then I submit 
To those that are my betters, as is fit. 

1. I find not that I am denied the use 
Of this my method, so I no abuse 

Put on the words, things, readers, or be rude 
In handling figures or similitude 
In application : but all that I may, 
Seek the advance of truth, this or that way. 
Denied, did I say ? Nay, I have leave 
(Examples, too, and that from them that have 
God better pleased by their words or ways 
Than any man that breatheth now-a-days), 
Thus to express my mind, thus to declare 
Things unto thee, that excellentest are. 

2. I find that men (as high as trees) will write 
Dialogue-wise, yet no man doth them slight 



i 



FOR HIS BOOK. XXXV 

For writing so : indeed, if they abuse 
Truth, cursed be they, and the craft they use 
To that intent ; but yet let truth be free 
To make her sallies upon thee and me 
Which way it pleases God : for who knows how 
Better than he that taught us first to plough, 
To guide our minds and pens for his design ? 
And he makes base things usher in divine, 

3. I find that holy writ in many places 
Hath semblance with this method, where the cases 
Do call for one thing to set forth another. 
Use it I may, then, and yet nothing smother 
Truth's golden beams : nay, by this method may 
Make it cast forth its rays as light as day. 



i And now, before I do put up my pen, 
I'll shew the profit of my book, and thei 



profit of my book, and then 
Commit both thee and it unto that hand 
That pulls the strong down, and makes weak ones stand. 

This book it chalketh out before thine eyes 
The man that seeks the everlasting prize : 
\ It shews you whence he comes, whither he goes : 
What he leaves undone ; also what he does : 
It also shews you how he runs, and runs 
Till he unto the gate of glory comes. 

It shews too who set out for life amain, 
As if the lasting crown they would attain : 
Here also you may see the reason why 
They lose their labour, and like fools do die. 



A 



This book will make a traveller of thee, 
If by its counsel thou wilt ruled be j 



XXXVi THE AUTHOR'S APOLOGY FOR HIS BOOK. 

It will direct thee to the Holy Land, 
If thou wilt its directions understand : 
Tea, it will make the slothful active be ; 
The blind also delightful things to see. 



V 



Art thou for something rare and profitable ? 
"Wouldst thou see a truth within a fable ? 
Art thou forgetful ? "Wouldst thou remember 
Erom New-year's day to the last of December ? 
Then read my fancies ; they will stick like burs, 
And may be, to the helpless, comforters 

This book is writ in such a dialect 
*Q As may the minds of listless men affect : 
It seems a novelty, and yet contains 
Nothing but sound and honest gospel-strains. 

"Wouldst thou divert thyself from melancholy ? 
Wouldst thou be pleasant, yet be far from folly ? 
"Wouldst thou read riddles, and their explanation ? 
Or else be drowned in thy contemplation ? 
Dost thou love picking meat ? Or wouldst thou see 
A man i' the clouds, and hear him speak to thee ? 
"Wouldst thou be in a dream, and yet not sleep ? 
Or wouldst thou in a moment laugh and weep ? 
"Wouldst thou lose thyself and catch no harm ? 
And find thyself again without a charm ? 
"Wouldst read thyself, and read thou know'st not what, 
And yet know whether thou art blest or not, 
By reading the same lines ? Oh, then come hither, 
And lay my book, thy head, and heart together. 

JOHN BUNYAN. 



<P RECEIVED. v *^ 



THE 



&3rKi 



PILGRIM'S PROGRESS. 



PART I. 



s I walked through the wilderness 
of this world, I lighted on a cer- 
tain place where was a den ; and 
I laid me down in that place to 
sleep : and as I slept I dreamed a 
dream.* I dreamed, and behold 
I saw a man clothed with rags, 
standing in a certain place, with 
his face from his own house, a book 
in his hand, and a great burden upon his back. 1 I looked, 
and saw him open the book and read therein ; and as he 
read he wept and trembled : and, not being able longer 

1 Isaiah lxiv. 6. Luke xiv. 33. Psalm xxxviii. 4. Hab. ii. 2. 




* Mr. Bunyan was confined about twelve years in Bedford gaol, for ex- 
ercising- his ministry contrary to the statutes then in force. This was c the 
den in which he slept and dreamed.' Here he penned this instructive allegory, 
and many other useful works, which evince that he was neither soured nor 
disheartened by persecution. — The Christian, who understands what usage he 
ought to expect in this evil world, comparing our present measure of religious 
liberty with the rigours of that age, will see abundant cause for gratitude : but 
they who are disposed to complain, can never be at a loss for topics, while so 
much is amiss among all ranks and orders of men, and in the conduct of every 
individual. 



2 THF PILGRIM^ DISTRESS. 

to contain lie brake out with a lamentable cry, saying, 
What shall I do? 1 * 

In this plight therefore he went home, and refrained 
himself as long as he could, that his wife and children 
should not perceive his distress ; but he could not be silent 
long, because that his trouble increased : wherefore at 

1 Acts ii. 37. 

* The allegory opens with a description of its principal character. The 
author in his dream saw him ' clothed in rags ;' which implies that all men are 
sinners, in their dispositions and conduct; that their supposed virtues are 
radically defective, and worthless in the sight of God : and that the Pilgrim 
has discovered his own righteousness to he insufficient for justification, even as 
sordid rags would he unsuitahle raiment for those who stand hefore kings. — 
' His face turned from his own house ' represents the sinner convinced that it 
is ahsolutely necessary to subordinate all other concerns to the care of his im- 
mortal soul, and to renounce everything which interferes with that grand 
ohject. This makes him lose his former relish for the pleasures of sin, and 
even for the most lawful temporal satisfactions, while he trembles at the thought 
of impending destruction. 1 — ' The book in his hand, in which he read,' implies 
that sinners discover their real state and character by reading and believing 
the scriptures ; that their first attention is often directed to the denunciations 
of the wrath to come ; and that in this case they cannot but continue to search 
the word of God, though their grief and alarm is increased by every perusal. 
— The ' burden on his back ' represents that distressing sense of guilt and fear 
of wrath, which deeply-convinced sinners cannot shake ofi"': ' the remembrance 
of their sins is grievous to them, the burden of them is intolerable :' their 
consciences are oppressed with guilt, even on account of those actions in which 
their neighbours perceive no harm : their hearts tremble at the prospect of 
dangers of which others have no apprehension : and they see an abso ute 
necessity of escaping from a situation in which others live most securely : for 
true faith " sees things that are invisible." In one way or other, therefore, 
they soon manifest the earnestness of their minds, in inquiring " what they 
must do to be saved?" — The circumstances of these humiliating convictions 
exceedingly vary, but the life of faith and grace always begins with them ; 
and they who are wholly strangers to this experience are Christians only in 
name and form : 

' He knows no hope who never knew a fear,'— Cowper. 

1 Hebrews xi. 8, 24—27. 




'I Pi :-'■ . ■ [£ IE 



HE SPEAKS OF IT TO HIS FAMILY. 6 

length he brake his mind to his wife and children ; and 
thus he began to talk to them : O, my dear wife, said he, 
and you the children of my bowels, I your dear friend am 
in myself undone, by reason of a burden that lieth hard 
upon me : moreover, I am certainly informed that this our 
city will be burned with fire from heaven; in which 
fearful overthrow, both myself, with thee my wife, and 
you my sweet babes, shall miserably come to ruin ; except 
(the which yet I see not) , some way of escape may be 
found, whereby we may be delivered. — At this his relations 
were sore amazed; not for that they believed that what 
he had said to them was true, but because they thought 
some frenzy-distemper had got into his head : therefore, it 
drawing towards night, and they hoping that sleep might 
settle his brains, with all haste they got him to bed. But 
the night was as troublesome to him as the day ; wherefore, 
instead of sleeping, he spent it in sighs and tears. So, 
when the morning was come, they would know how he 
did ; and he told them, worse and worse. He also set to 
talking to them again, but they began to be hardened : 
they also thought to drive away his distemper by harsh 
and surly carriages to him : sometimes they would deride, 
sometimes they would chide, and sometimes they would 
quite neglect him. Wherefore he began to retire himself 
to his chamber, to pray for and pity them ; and also to 
condole his own misery. He would also walk solitarily 
in the fields, sometimes reading and sometimes praying ; 
and thus for some days he spent his time.* 

* The contempt or indignation, which "worldly people express towards those 
who are distressed in conscience, commonly induces them to conceal their in- 
quietude as long- as they can, even from their relatives ; hut this soon hecomes 
impracticable. Natural affection also, connected with a view of the extreme 
danger to which a man sees the objects of his most tender attachment exposed, 

B 2 



4 EVANGELIST MEETS CHRISTIAN. 

Now I saw upon a time, when lie was walking in the 
fields, that he was (as he was wont,) reading in his book, 
and greatly distressed in his mind; and as he read he 
burst ont, as he had done before, crying " What shall I do 
to be saved?" 1 

I saw also that he looked this way, and that way, as if 
he would run ; yet he stood still, because (as I perceived,) 
he could not tell which way to go. I looked then, and 
saw a man named Evangelist coming to him, and he asked, 
Wherefore dost thou cry V He answered, I perceive by 
the book in my hand that I am condemned to die, and 

1 Acts xvi. 30, 31. 2 Job xxxiii. 23. 

but of which they have no apprehensions, will extort earnest representations, 
warning's, and entreaties. The city of Destruction (as it is afterwards called,) 
signifies this present evil world as doomed to the flames ; or the condition of 
careless sinners immersed in secular pursuits and pleasures, neglecting" eternal 
things, and exposed to the unquenchable fire of hell, " at the day of judgment 
and perdition of ungodly men." — They who are ignorant of the scriptures, and 
unaccustomed to compare their own conduct with the divine law, will be 
amazed at such discourse ; and, instead of duly regarding the warnings given 
them, will commonly ascribe them to enthusiasm or insanity ; and, as prophets, 
apostles, and the Son of God himself, were looked upon as visionaries or beside 
themselves by their contemporaries, we may be sure that no prudence, excel- 
lence, or benevolence can exempt the consistent believer from the same trial. 
Near relations will generally be the first to form this opinion of his case ; and 
will devise various expedients to quiet his mind : diversions, company, feastings, 
absence from serious friends and books, will be prescribed : and by these means 
a false peace often succeeds a transient alarm. But, when any one has re- 
ceived a genuine humiliating discovery of the evil and desert of sin, such ex- 
pedients will not alleviate but increase the anguish, and will be followed by 
still greater earnestness about his own salvation and that of others. This 
commonly strengthens prejudice, and induces obduracy : and contemptuous 
pity gives place to resentment, ill usage, derision, or neglect. The disconso- 
late believer is then driven into retirement, and endeavours to relieve his 
burdened mind by reading the scriptures, and meditating on his doleful case, 
with compassionate prayers for his despisers : and thus he sows in tears that 
seed from which the harvest of his future joy will surely be produced. 



EVANGELIST DIRECTS CHRISTIAN. 5 

after that, to come to judgment : and I find that I am not 
willing to do the first, nor able to do the second. 1 

Then, said Evangelist, Why not willing to die, since 
this life is attended with so many evils ? The man answered, 
Because I fear that this burden that is upon my back will 
sink me lower than the grave, and I shall fall into Tophet. 2 
And, Sir, if I be not fit to go to prison, I am not fit to go 
to judgment, and from thence to execution : and the 
thoughts of these things make me cry.* 

Then, said Evangelist, If this be thy condition, why 
standest thou still ? He answered, Because I know not 
whither to go. Then he gave him a parchment roll ; and 
there was written within, " Flee from the wrath to come." 3 f 
The man therefore read it, and looking upon Evangelist 
very carefully, said, Whither must I flee? Then said 
Evangelist, pointing with his finger over a very wide field, 
Do you see yonder wicket-gate? 4 The man said, No. 

1 Heb. ix. 27. Job xvi. 21, 22. Ezek. xxii. 14. 
2 Isaiah xxx. 33. 3 Matt. iii. 7. 4 Matt. vii. 13, 14. 

* The scriptures are indeed sufficient to make us wise unto salvation, as well 
as to shew us our guilt and danger : yet the Lord commonly uses the ministry 
of his servants, to direct into the way of peace even those who have previously 
discovered their lost condition. Though convinced of the necessity of escaping 1 
from impending" ruin, they hesitate not knowing what to do ; till providence 
brings them acquainted with some faithful preacher of the gospel, whose in- 
structions afford an explicit answer to their secret inquiries after the way of 
salvation. 

t The able minister of Christ will deem it necessary to enforce the warning, 
" Flee from the wrath to come," e-en upon those who are alarmed about their 
souls ; because this is the proper way of exciting them to diligence and 
decision, and of preserving* them from procrastination. They, therefore, who 
would persuade persons under convictions that their fears are groundless, their 
guilt far less than they suppose, and their danger imaginary, use the most 
effectual means of soothing them into a fatal security. And no discoveries 
of heinous guilt or helpless ruin in themselves can produce despondency, pro- 
vided the salvat'on of the gospel be fully exhibited and proposed to them. 



6 CHRISTIAN BEGINS TO RUN FROM HOME. 

Then said the other, Do you see yonder shining light? 1 
He said, I think I do. Then said Evangelist, Keep that 
light in your eye, and go up directly thereto, so shalt thou 
see the gate ; at which, when thou knockest, it shall be 
told thee what thou shalt do. 

So I saw in my dream that the man began to run. 
Now he had not run far from his own door, but his wife 
and children perceiving it began to cry after him to 
return : 2 but the man put his fingers in his ears, and ran 
on crying, Life ! life ! eternal life ! So he looked not 
behind him, 3 but fled towards the middle of the plain.* 

The neighbours also came out to see him run : and as 
he ran some mocked, others threatened, and some cried 
after him to return : and among those that did so, there 
were two that were resolved to fetch him back by force. 

1 Psalm cxix. 105. 2 Pet. i. 19. 2 Luke xiv. 26. 

3 Gen. xix. 17. 2 Cor. iv. 18. 

* The awakened sinner may be incapable, for a time, of perceiving 1 the way 
of salvation by faith in Christ ; for divine illumination is often very gradual : 
as the Pilgrim could not see the gate when Evangelist pointed it out to him. 
Yet he thought he could discern the shining light; for upright inquirers 
attend to the general instructions and encouragements of scripture, and the 
declarations of the pardoning mercy of God, which l>j degrees lead them to 
the knowledge of Christ and to faith in him ; as our author says in a marginal 
note, ' Christ, and the way to him, cannot be found without the word.' — The 
Pilgrim being thus instructed ' began to run :' for no persuasions or considera- 
tions can induce the man, who is duly in earnest about salvation, to neglect 
those things which he knows to be his present duty ; yet, when this is the 
case, it must be expected that carnal relations will oppose this new course of 
conduct, especially as it appears to them destructive of all prospects of worldly 
advantage. 

The following lines are here subjoined to a very rude engraving : 
' Christian no sooner leaves the world, but meets 

Evangelist, who lovingly him greets 

With tidiDgs of another ; and doth shew 

Him how to mount to that from this below.' 



OBSTINATE AND PLIABLE 7 

The name of the one was Obstinate, and the name of the 
other Pliable. Now by this time the man was got a good 
distance from them : but however, they were resolved to 
pursue him ; which they did, and in a little time they 
overtook him. Then said the man, Neighbours, where- 
fore are ye come ? They said, To persuade you to go back 
with us : but he said, That can by no means be. You 
dwell, said he, in the city of Destruction, the place where 
also I was born : I see it to be so ; and dying there, sooner 
or later you will sink lower than the grave, into a place 
that burns with tire and brimstone; be content, good 
neighbours, and go along with me.* 

What, said Obstinate, and leave our friends and our 
comforts behind us ! 

Yes, said Christian, (for that was his name,) because 
that all is not worthy to be compared with a little of that 
that I am seeking to enjoy; and if you will go along with 
me, and hold it, you shall fare as I myself; for there 
where I go is enough and to spare i 1 come away, and 
prove my words. 

Ob st. What are the things you seek, since you leave all 
the world to find them ? 

1 Luke xv. 17. 

* The attention of whole circles of careless sinners is generally excited, when 
one of their companions engages in religion, and forsakes the party. He soon 
becomes the topic of conversation : some ridicule, others rail or threaten, 
others use force or artifice to withdraw him from his purpose ; according to 
their different dispositions, situations, or relations to him. Most of them, 
however, soon desist, and leave him to his choice. But two characters are 
not so easily shaken off : these our author has named Obstinate and Pliable, 
to denote their opposite propensities. The former, through a resolute pride 
and stoutness of heart, persists in attempting to bring back the new convert 
to his worldly pursuits : the latter, from a natural easiness of temper and 
susceptibility of impression, is pliant to persuasion, and readily consents to 
accompany him. 



8 ATTEMPT TO FETCH CHRISTIAN BACK. 

Chr. I seek an "inheritance incorruptible, undented, 
and that fadeth not away :" and it is "laid up in heaver," 1 
and safe there, to be bestowed at the time appointed on 
them that diligently seek it. Read it so, if you will, in 
my book. 

Tush, said Obstinate, away with your book : will you go 
back with us, or no ? 

No, not I, said the other, because I have laid my hand 
to the plough. 2 

Obst. Come then, neighbour Pliable, let us turn again, 
and go home without him : there is a company of these 
craz'd-headed coxcombs, that when they take a fancy by 
the end, are wiser in their own eyes than seven men that 
can render a reason. 

Then, said Pliable, Do not revile; if what the good 
Christian says is true, the things he looks after are better 
than ours : my heart inclines to go with my neighbour. 

Obst. "What ! more fools still ? be ruled by me, and go 
back: who knows whither such a brain-sick fellow will 
lead you ? Go back, go back, and be wise. 

Chr. Come with me, neighbour Pliable ; there are such 
things to be had which I spoke of, and many more glories 
besides : if you believe not me, read here in this book ; 
and, for the truth of what is expressed therein, behold all 
is confirmed by the blood of him that made it. 3 

Well, neighbour Obstinate, saith Pliable, I begin to 
come to a point : I intend to go along with this good man, 
and to cast in my lot with him. But, my good companion, 
do you know the way to this desired place ? 

Chr. I am directed by a man, whose name is Evangelist, 
to speed me to a little gate that is before us, where we 
shall receive instructions about the way. 

1 1 Pet. i. 4—6. Heb. xi. 6, 16. 2 Luke ix. 62. 3 Heb. ix. 17—22. 



PLIABLE CONSENTS TO GO WITH HIM. 9 

Pli. Come then, good neighbour, let ns be going. Then 
they went both together. 

And I will go back to my place, said Obstinate : I will 
be no companion of such misled fantastical fellows.* 

Now I saw in my dream that, when Obstinate was gone 
back, Christian and Pliable went talking over the plain : 
and thus they began their discourse. 

Chr. Come, neighbour Pliable, how do you do ? I am 
glad you are persuaded to go along with me : had even 
Obstinate but felt what I have felt of the powers and 
terrors of what is yet unseen, he would not thus lightly 
have given us the back. 

Pli. Come, neighbour Christian, since there are none 
but us two here, tell me now farther what the things are, 
and how to be enjoyed, whither we are going. 

Chr. I can better conceive of them with my mind than 
speak of them with my tongue : but yet, since you are 
desirous to know, I will read of them in my book. 

Pli. And do you think that the words of your book are 
certainly true ? 

Chr. Yes, verily, for it was made by him that cannot 
lie. 1 

1 Titus i. 2. 



* This dialogue admirably illustrates the characters of the speakers. Chris- 
tian (for so he is henceforth called), is firm, decided, hold, and sanguine : 
Obstinate is profane, scornful, self-sufficient, and disposed to contemn even 
the word of God, when it interferes with his worldly interests : Pliable is 
yielding, and easily induced to engage in things of which he understands 
neither the nature nor the consequences. Christian's plain warnings and 
earnest entreaties ; and Obstinate's contempt of believers as ' craz'd-headed 
coxcombs,' and his exclamation when Pliable inclines to be a pilgrim, ' What ! 
more fools still !' are admirably characteristic ; and shew that such sarcasms 
and scornful abuses are peculiar to no ag-e or place, but always follow serious 
godliness, as the shadow does the substance. 



10 CHRISTIAN DISCOURSES WITH PLIABLE. 

Pli. Well said ; what tilings are they ? 

Chr. There is an endless kingdom to be inhabited, and 
everlasting life to be given us, that we may inhabit that 
kingdom for ever. 1 

Pli. Well said, and what else ? 

Chr. There are crowns of glory to be given us; and 
garments that will make us shine like the sun in the 
firmament of heaven. 2 

Pli. This is excellent : and what else? 

Chr. There shall be no more crying nor sorrow ; for he 
that is owner of the place will wipe all tears from our eyes. 3 

Pli. And what company shall we have there ? 

Chr. There we shall be with Seraphims and Cherubims, 
creatures that will dazzle your eyes to look on them. 4 
There also you shall meet with thousands and ten thousands 
that have gone before us to that place ; none of them are 
hurtful, but loving and holy ; every one walking in the 
sight of God, and standing in his presence with acceptance 
for ever. In a word, there we shall see the elders with their 
golden crowns ; 5 there we shall see holy virgins with their 
golden harps ; 6 there we shall see men that by the world 
were cut in pieces, burnt in flames, eaten of beasts, drowned 
in the seas, for the love that they bare to the Lord of the 
place; all well, and clothed with immortality as with a 
garment. 7 

Pli. The hearing of this is enough to ravish one's heart: 
but are these things to be enjoyed? how shall we get to 
be sharers thereof? 

Chr. The Lord, the Governor of the country, hath 
recorded that in this book; the substance of which is, if 

1 Isa. xlv. 17. John x. 27—29. 2 2 Tim. iv. 8. Rev. iii. 4. Matt. xiii. 43. 
3 Isa. xxv. 8. Rev. vii. 16, 17 ; xxi. 4. 4 Isa. vi. 2. 1 Thess. iv. 16, 17. 
5 Rev. iv. 4. 6 Rev. xiv. 1— 5. 7 John xh. 25. 2 Cor. v. 2— 5. 




THEY FALL INTO THE SLOUGH OF DESPOND. 11 

we be truly willing to have it, he will bestow it upon us 
freely. 1 

Pli. Well, my good companion, glad am I to hear of 
these things. Come on, let us mend our pace. 

Chr. I cannot go so fast as I would, by reason of this 
burden that is on my back.* 

ow I saw in my dream, that just 
as they had ended this talk they 
drew nigh to a very miry slough 
that was in the midst of the plain, 
and they being heedless did both 
fall suddenly into the bog. The 
name of the slough was Despond. 
Here, therefore, they wallowed for 
a time, being grievously bedaubed 

with the dirt : and Christian, because of the burden that 

was on his back, began to sink in the mire. 

1 Isa. lv. 1 — 3. John vi. 37 ; vii. 37. Rev. xxi. 6 ; xxii. 17. 

* The conversation between Christian and Pliahle marks the difference in 
their characters, as -well as the measure of the new convert's attainments. The 
want of a due apprehension of eternal things is evidently the primary defect 
of all who oppose or neglect religion; hut more maturity of judgment and ex- 
perience are requisite to discover, that many professors are equally strangers 
to a realizing view ' of the powers and terrors of what is yet unseen.' The 
men represented hy Pliable disregard these subjects : they inquire eagerly 
about the ' good things' to be enjoyed ; but not in any due proportion about the 
way of salvation, the difficulties to be encountered, or the danger of coming 
short: and new converts, being zealous, sanguine, and unsuspecting, are 
naturally led to enlarge on the descriptions of heavenly felicity given in scrip- 
ture. These are generally figurative or negative ; so that unregenerate per- 
sons, annexing carnal ideas to them, are greatly delighted ; and, not being 
retarded by any distressing* remorse and terror, nor feeling the opposition of 
corrupt nature, (which is gratified in some respects, though thwarted in others,) 
they are often more zealous, and seem to proceed faster in external duties than 



12 PLIABLE GETS OUT AND GOES HOME. 

Then said Pliable, Ah. ! neighbour Christian, where are 
you now ? 

Truly, said Christian, I do not know. 

At that Pliable began to be offended, and angrily said 
to his fellow, Is this the happiness you have told me all 
this while of ? If we have such ill speed at our first setting 
out, what may we expect betwixt this and our journey's 
end ? May I get out again with my life, you shall possess 
the brave country alone for me. And with that he gave a 
desperate struggle or two, and got out of the mire on that 
side of the slough which was next to his own house. So 
away he went, and Christian saw him no more.* 

true converts. They take it for granted that all the privileges of the gospel 
belong to them ; and, being very confident, zealous, and joyful, they often 
censure those who are really " fighting the good fight of faith," as deficient in 
zeal and alacrity. — There are also systems diligently propagated, which greatly 
encourage this delusion, excite a high flow of false affections, (especially of a 
mere selfish gratitude to a supposed benefactor for imaginaiy benefits,) till the 
event proves the whole to be like the Israelites at the Red Sea, who " believed 
the Lord's word, and sang his praise ; but soon forgat his works, and waited 
not for his counsel." l 

* The Slough of Despond represents those discouraging fears which often 
harass new converts. It is distinguished from the alarms which induced Chris- 
tian to leave the city, and " flee from the wrath to come :" for the anxious 
apprehensions of one who is diligently seeking salvation are very different from 
those which excited him to inquire after it. The latter are reasonable and 
useful, and arise from faith ; but the former are groundless : they result from 
remaining ignorance, inattention, and unbelief, and greatly retard the pilgrim. 
They must also be carefully distinguished from those doubts and discouragements 
which assault the established Christian : for these are generally the conse- 
quence of negligence or yielding to temptation : whereas new converts fall into 
their despondings, when most diligent according to the light they have re- 
ceived : and, if some conscientious persons seem to meet with this slough in 
every part of their pilgrimage, it arises from an immature judgment, erroneous 
sentiments, or peculiar temptations. When the diligent student of the scrip- 
tures obtains such an acquaintance with the perfect holiness of God, the 

1 Ps. cvi. 12—24. 



CHRISTIAN STRUGGLES TO THE OTHER SIDE. 13 

"Wherefore Christian was left to tumble in the slough 
of Despond alone ; but still he endeavoured to struggle to 
that side of the slough that was still further from his own 
house, and next to the Wicket- gate ; the which he did, but 
could not get out, because of the burden that was on his 
back. But I beheld in my dream that a man came to him 
whose name was Help, and asked him what he did there ? 

Sir, said Christian, I was bid go this way by a man 



spirituality of his law, the inexpressible evil of sin, and his own obligations and 
transgressions, as greatly exceeds the measure in which he discerns the free 
and full salvation of the gospel, his humiliation will of course verge nearer and 
nearer to despondency. This, however, is not essential to repentance, but arises 
from misapprehension ; though few in proportion wholly escape it. The mire 
of the slough represents that idea which desponding persons entertain of them- 
selves and their situation, as altogether vile and loathsome ; and their confes- 
sions and self-abasing complaints, which render them contemptible in the 
opinion of others. As every attempt to rescue themselves discovers to them 
more of the latent evil of their hearts, they seem to grow worse and worse 
and, for want of a clear understanding of the gospel, they have no firm ground 
to tread on, and know neither where they are, nor what they must do. — But 
how could Pliable fall into this slough, seeing that he had no such views of 
God or his law, of himself or of sin, as this condition seems to presuppose 1 To 
this it may be answered, that men can hardly associate with religious persons, 
and hear their discourse, confession, and complaints, or become acquainted 
with any part of Scripture, without making some alarming and mortifying dis- 
coveries concerning themselves. These transient convictions taking place when 
they fancied they were about to become very good, and succeeding to great 
self-conplacency, constitute a grievous disappointment ; and they ascribe their 
uneasiness to the new doctrine they have heard. But, though Pliable fell into 
the slough, Christian ' by reason of his burden ' sunk the deepest ; for the true 
believer's humiliation for sin tends greatly to increase his fear of wrath.— 
Superficial professors, expecting the promised happiness without trouble or 
suffering, are often very angry at those who were the means of leading them 
to think of religion ; as if they had deceived them : and being destitute of true 
faith, their only object is, at any rate to get rid of their uneasiness. This is a 
species of stony-ground hearers abounding in every part of the church, who 
are offended and fall away, by means of a little inward disquietude, before any 
outward tribulation arises because of the word. 



14 WHY THE SLOUGH IS NOT MENDED. 

called Evangelist, who directed me also to yonder gate, 
that I might escape the wrath to come : and as I was going 
thither I fell in here. 

Help. But why did you not look for the steps? 

Chr. Fear followed me so hard that I fled the next way, 
and fell in.* 

Then, said he, Give me thy hand. So he gave him his 
hand, and he drew him out, and set him on sound ground, 
and let him go on his way. 1 

Then I stepped to him that plucked him out, and said, 
Sir, wherefore, since over this place is the way from the 
city of Destruction to yonder gate, is it, that this plat is 
not mended, that poor travellers might go thither with 
more security? And he said to me, this miry slough is 
such a place as cannot be mended. It is the descent 
whither the scum and filth that attend conviction of sin 
do continually run, and therefore it is called the slough of 
Despond : for still, as the sinner is awakened about his 
lost condition, there arise in his soul many fears, and 

1 Ps. xl. 2 ; Is. xxxv. 3, 4. 

* Christian dreaded the doom of his city more than the slough. Many per- 
sons, under deep distress of conscience, are afraid of relief, lest it should prove 
delusive. Deliverance from wrath and the blessings of salvation appear to 
them so valuable, that all else is comparatively trivial. Desponding fears may 
connect with their religious diligence ; but despair would be the consequence 
of a return to their former course of sin ; if they perish, therefore, it shall be 
while earnestly struggling, under deep discouragement, after that salvation 
for which their souls even faint within them. Their own efforts indeed fail to 
extricate them : but in due time the Lord sends them assistance. — This is de- 
scribed by the allegorical person named Help, who may represent the instru- 
ments by which they receive encouragement : a_ service in which it is a privilege 
to be employed : or the Holy Spirit, the giver of hope and peace. — Fear is also 
personified : in the midst of the new convert's discourse on the joys of heaven, 
fears of wrath often cast him into despondency while he so meditates on the 
terrors of the Lord as to overlook his precious promises. 



WHY THE SLOUGH IS NOT MENDED. 15 

doubts, and discouraging apprehensions, which all of them 
get together, and settle in this place. And this is the 
reason of the badness of this ground. It is not the plea- 
sure of the King that this place should remain so bad. 
His labourers also have, by the directions of his Majesty's 
surveyors, been for above these sixteen hundred years 
employed about this patch of ground, if perhaps it might 
be mended : yea, and to my knowledge, said he, here have 
been swallowed up at least twenty thousand cartloads, yea 
millions of wholesome instructions, that have at all seasons 
been brought from all places of the King's dominions ; 
(and they that can tell say, that they are the best materials 
to make good ground of the place, if so be it might be 
mended ;) but it is the slough of Despond still, and so will 
be, when they have done what they can. True there are, 
by the direction of the Lawgiver, certain good and sub- 
stantial steps placed even through the very midst of this 
slough ; but, at such time as this place doth much spew 
out its filth, as it doth against change of weather, these 
steps are hardly seen ; or if they be, men through the diz- 
ziness of their heads step beside, and then they are bemired 
to purpose, notwithstanding the steps be there : but the 
ground is good when they are once got in at the Gate. 1 * 

1 1 Sam. xii. 23. 



* This account of the slough, which our author in his vision received from 
Help, coincides with the preceding explanation.— Increasing knowledge pro- 
duces deeper self-abasement : hence discouraging fears arise in men's minds 
lest they should at last perish, and objections against themselves continually 
accumulate, till they fall into habitual despondency, unless they constantly 
attend to the encouragements of scripture, or, in the apostle's language, have 
" their feet shod with the preparation of the gospel of peace." As this state 
of mind is distressing and enfeebling in itself, and often furnishes enemies with 
a plausible objection to religion, the servants of God have always attempted to 
preserve the serious inquirers after salvation from it, by vaiious scriptural 



16 PLIABLE RIDICULED ON HIS RETURN. 

Now I saw in my dream that by this time Pliable was 
got home to his house. So his neighbours came to visit 
him ; and some of them called him wise man for coming 
back ; and some called him fool for hazarding himself with 
Christian : others again did mock at his cowardliness, say- 
ing, Surely, since you began to venture, I would not have 
been so base as to have given out for a few difficulties : so 
Pliable sat sneaking among them. But at last he got 
more confidence, and then they all turned their tales, and 
began to deride poor Christian behind his back. And 
thus much concerning Pliable.* 

Now, as Christian was walking solitarily by himself, he 
espied one afar off come crossing over the field to meet 
him, and their hap was to meet just as they were crossing 
the way of each other. The gentleman's name was Mr. 
Worldly- wiseman ; he dwelt in the town of Carnal-policy ; 

nstructions and consolatory topics : yet their success is not adequate to their 
wishes ; for the Lord is pleased to permit numbers to be thus discouraged, in 
order to detect false professors, and to render the upright more watchful and 
humble. — Our author in a marginal note, explains ' the steps' to mean, ' the 
promises of forgiveness and acceptance to life by faith in Christ ;' which include 
the general invitations, and the various encouragements given in scripture to 
all who seek the salvation of the Lord, and diligently use the appointed means. 
— It was evidently his opinion that the path from destruction to life lies by 
this slough ; and that none are indeed in the narrow way, who have neither 
struggled through it, nor gone over it by means of the steps. — The ' change of 
weather' seems to denote those seasons, when peculiar temptations, exciting 
sinful passions, perplex the minds of new converts ; and so, losing sight of the 
promises, they sink into despondency during humiliating experiences : but faith 
in Christ, and in the mercy of God through him, sets the Pilgrim's feet on 
good ground. 

* They who affect to despise real Christians often feel and express great 
contempt for those that cast off their profession : such men are unable for a 
time to resume their wonted confidence among their former companions ; and 
this excites them to pay court to them by reviling and deriding those whom 
they have forsaken. 



WORLDLY- WISEMAN MEETS CHRISTIAN. 17 

a very great town, and also hard by from whence Chris- 
tian came. This man then meeting with Christian, and 
having some inkling of him, for Christian's setting forth 
from the city of Destruction was much noised abroad, not 
only in the town where he dwelt, but also it began to be 
the town-talk in some other places : Master Worldly- 
wiseman therefore having some guess of him, by beholding 
his laborious going, by observing his sighs and groans, 
and the like, began thus to enter into some talk with 
Christian.* 

Wor. How now, good fellow, whither away after this 
burdened manner ? 

Chr. A burdened manner indeed, as ever, I think, poor 
creature had ! And whereas you ask me, Whither away ? 
I tell you, Sir, I am going to yonder Wicket-gate before 
me ; for there, as I am informed, I shall be put in a way 
to be rid of my heavy burden. 

* The "wise men of this world carefully notice those who heg'in to turn their 
thoughts to religion, and attempt to counteract their convictions hefore the 
case becomes desperate : from their desponding fears they take occasion to 
insinuate that they are deluded or disordered in then* minds ; that they make 
too much to do about religion ; and that a decent regard to it is all that is 
requisite ; which consists with the enjoyments of this life, and even conduces 
to secular advantage. "Worldly-wiseman, tberefore, is a person of consequence, 
whose superiority gives him influence over poor pilgrims : he is a reputable 
and successful man ; prudent, sagacious, and acquainted with mankind ; 
moral, and religious in his way, and qualified to give the very best counsel to 
those who wish to serve both God and Mammon : but he is decided in his 
judgment against all kinds and degrees of religion which interfere with a man's 
worldly interest, disquiet his mind, or spoil his relish for outward enjoyments. 
He resides at Carnal-Policy, a great town near the city of Destruction : for 
worldly prudence modelling a man's religion is as ruinous as open vice and 
impiety; though it be very prevalent among decent and virtuous people. 
Such men attend to the reports that are circulated about the conversion of 
their neighbours, and often watch their opportunity of entering into discourse 
with them. 



18 WORLDLY-WISEMAN QUESTIONS CHRISTIAN, 

Wor. Hast thou a wife and children ? 

Chr. Yes ; but I am so laden with this burden, that I 
cannot take that pleasure in them as formerly : methinks 
I am as if I had none. 1 

Wor. Wilt thou hearken to me if I give thee counsel ? 

Chr. If it be good, I will ; for I stand in need of good 
counsel. 

Wor. I would advise thee then, that thou with all speed 
get thyself rid of thy burden; for thou wilt never be 
settled in thy mind till then : nor canst thou enjoy the 
benefits of the blessings which God has bestowed upon 
thee till then. 

Chr. That is that which I seek for, even to be rid of 
this heavy burden : but get it off myself I cannot ; nor is 
there any man in our country that can take it off my 
shoulders : therefore I am going this way, as I told you, 
that I may be rid of my burden. 

Wor. Who bid thee go this way to be rid of thy bur- 
den? 

Chr. A man that appeared to me a very great and 
honourable person ; his name, as I remember, is Evan- 
gelist. 

Wor. I beshrew him for his counsel ! There is not a 
more dangerous and troublesome way in the world, than is 
that unto which he hath directed thee ; and that thou 
shalt find if thou wilt be ruled by his counsel. Thou hast 
met with something as I perceive, already : for I see the 
dirt of the slough of Despond is upon thee ; but that 
slough is the beginning of the sorrows that do attend those 
that go in that way. Hear me. I am older than thou : 
thou art like to meet with, on the way which thou goest, 
wearisomeness, painfulness, hunger, perils, nakedness, 

1 Cor. vii. 29. 



AND BLAMES EVANGELISTS COUNSEL. 19 

sword, lions, dragons, darkness, and in a word, death, 
and what not ! These things are certainly trne, having 
been confirmed by many testimonies. And why should a 
man so carelessly cast away himself by giving heed to a 
stranger ! 

Chr. Why, Sir, this burden on my back is more terrible 
to me than are all these things which you have mentioned : 
nay, methinks I care not what things I meet with in the 
way, if so be I can also meet with deliverance from my 
burden. 

Wor. How earnest thou by thy burden at first ? 

Chr. By reading this book in my hand. 

Wor. I thought so : and it has happened unto thee as 
to other weak men, who, meddling with things too high 
for them, do suddenly fall into thy distractions ; which 
distractions do not only unman men, (as thine I perceive 
have done thee), but they run them desperate ventures to 
obtain they know not what. 

Chr. I know what I would obtain : it is ease for my 
heavy burden. 

Wor. But why wilt thou seek for ease this way, seeing 
so many dangers attend it ? especially since, hadst thou 
patience to hear me, I could direct thee to the obtaining 
of what thou desirest, without the dangers that thou in 
this way wilt run thyself into. Yea, and the remedy is 
at hand. Besides, I will add, that instead of these dan- 
gers, thou shalt meet with much safety, friendship, and 
content.* 



* There is great beauty in this dialogue, arising from the exact regard to 
character preserved throughout. Indeed this forms one of our author's peculiar 
excellences ; as it is a very difficult attainment, and always manifests a supe- 
riority of genius. — The self-satisfaction of World ly-wiseman ; his contempt of 
Christian's sentiments and pursuits ; his sneering compassion, and censure of 

c 2 



20 WORLDLY-WISEMAN COUNSELS CHRISTIAN. 

Chr. Pray, Sir, open this secret to me. 

Wor. Why, in yonder village (the village is named Mo- 
rality), there dwells a Gentleman, whose name is Legality, 
a very judicious man, and a man of very good name, that 
has skill to help men off with such burdens as thine is 
from their shoulders ; yea, to my knowledge he hath done 
a great deal of good this way : ay, and besides, he hath 
skill to cure those that are somewhat crazed in their wits 

Evangelist's advice ; his representation of the dangers and hardship of the way, 
and of ' the desperate ventures' of relig'ious people ' to ohtain they know not 
what ; and his confident assumption that Christian's concern arose from weak- 
ness of intellect, ' meddling' with tilings too high for him,' and hearkening to 
bad counsel, (that is, reading the word of God, and attending to the preaching 
of the gospel,) and from distraction as the natural consequence ; are most 
admirably characteristic. — His arguments are also very specious. He does not 
say, that Evangelist had not pointed out the way of salvation, or that wicked 
men are not in danger of future misery : but he urges, that so much concern 
about sin and the eternal world takes men off from a proper regard to their 
secular concerns, and injures their families ; that it prevents their enjoying 
comfort in domestic life, or in other providential blessings ; that it leads them 
into perilous and distressing situations, of which their first terrors and 
despondings are only an earnest ; that a troubled conscience may be quieted 
in a more expeditious and easy manner ; and that they may obtain credit, 
comfort, and manifold advantages, by following prudent counsel. — On the 
other hand, Christian speaks in the character of a young convert. He makes 
no secret of his distress and terrors, and declares without reserve the method 
in which he sought relief. He owns that he has lost his relish for every 
earthly comfort, and desires to receive good counsel : but, while he is prepared 
to withstand all persuasions to return home, he is not upon his guard against 
the insidious advice of Worldly-wiseman. He fears the wrath to come more 
than all the dreadful things which had been mentioned : but his earnestness 
to get immediate relief exposes him to the danger of seeking it in an unwar- 
ranted way. Searching the Scriptures has shewn him his guilt and danger ; 
but, not having learned likewise the instruction of life, he does not discern the 
fatal tendency of the plausible advice given him, especially as his counsellor 
is a person of great reputation and sagacity. — Every one who has been in the 
way of making observations on these matters must perceive how exactly 
this suits the case of numbers, when first brought to mind " the one thing 
needful." 



WORLDLY-WISEMAN COUNSELS CHRISTIAN. 21 

with their burdens. To him, as I said, thou mayest go 
and be helped presently. His house is not quite a mile 
from this place ; and, if he should not be at home himself, 
he hath a pretty young man to his son, whose name is 
Civility, that can do it (to speak on), as well as the old 
gentleman himself. There, I say, thou mayest be eased 
of thy burden : and if thou art not minded to go back to 
thy former habitation, as indeed I would not wish thee, 
thou mayest send for thy wife and children to thee to 
this village ; where there are houses now stand empty, 
one of which thou mayest have at reasonable rates. Pro- 
vision is there also cheap and good : and that which will 
make thy life more happy is, to be sure there thou shalt 
live by honest neighbours in credit and good fashion.* 

* The village Morality represents that large company who, in nations 
favoured with revelation, ahstain from scandalous vices, and practise reputahle 
duties, without any genuine fear or love of God, or regard to his authority or 
glory. This decency of conduct, connected with a system of notions, and a 
stint of external worship, is suhstituted in the place of Christianity : hut it is 
faulty in its principle, its measure, and its ohjects. It results wholly from 
self-love ; it is restricted to the outward observance of some scriptural pre- 
cepts, while the rest are disregarded ; and it aims principally at the acquisition 
of reputation, or temporal advantages, with only a subordinate respect even 
to the interests of eternity. It is entirely different from humble, cheerful, 
unreserved obedience ; it leaves the heart in the possession of some worldly 
idol, and never constitutes a spiritual worshipper, or renders a man meet for 
the pleasures of heaven. Yet this mutilated religion draws multitudes off 
from attending either to the holy requirements of tbe law, or to the humbling 
doctrines of the gospel. — The most noted inhabitant of this village derives his 
name, Legality, not from making the law of God his rule and standard, (for 
" by the law is the knowledg-e of sin," which tends to increase the convinced 
sinner's distress :) but from his teaching men to depend on a defective 
obedience to a small part of the law, falsely explained, according to the 
method of the scribes and pharisees. These teachers, however, are admired 
by the wise men of this world, and are deemed very skilful in relieving 
troubled consciences, and recovering men from religious distractions ! — Civility 
represents those who persuade themselves and others, that a decent, benevo- 



22 CHRISTIAN SETS OUT FOR MORALITY. 

Now was Christian somewhat at a stand ; but presently 
he concluded, If this be true which this gentleman has 
said, my wisest course is to take his advice : and with that 
he thus farther spoke. 

Chr. Sir, which is the way to this honest man's house ? 

Wor. Do you see yonder high hill? 

Chr. Yes, very well. 

"Wor. By that hill you must go, and the first you come 
at is his. 

So Christian turned out of his way to go to Mr. Lega- 
lity's house for help. But behold, when he was got now 
hard by the hill, it seemed so high, and also that side of 
it that was next the way side did hang so much over, that 
Christian was afraid to venture further, lest the hill should 
fall on his head : wherefore there he stood still, and he 
wot not what to do. Also his burden now seemed heavier 
to him than while he was in his way. There came also 
flashes of fire out of the hill, that made Christian afraid 
that he should be burned i 1 here therefore he sweat, and 
did quake for fear. And now he began to be sorry that 
he had taken Mr. Worldly-wiseman's counsel. And with 

1 Exod. xix. 16—18; Heb. xii. 21. 

lent, and obliging- behaviour, will secure men from all future punishment, and 
insure an inheritance in heaven, if indeed there be any such place ! Coun- 
sellors of this description can ease the consciences of ignorant persons, when 
superficially alarmed, almost as "well as those who superadd a form of 
godliness, a few doctrinal opinions, and a regard to some precepts of 
Christianity. Both are at hand in every place : and the wise men of this 
world are zealous in recommending them; observing, that no doubt the 
immoral and profligate should reform their lives; as this will please their 
relatives, and conduce to their advantage ; but the strait gate and the narrow 
way would prove their ruin ! Most pilgrims are assailed by such counsellors ; 
and few are able to detect the fallacy of their reasonings till their own folly 
corrects them. 



« 
CHRISTIAN MET BY EVANGELIST. 23 

that lie saw Evangelist coming to meet him ; at the sight 
also of whom he began to blnsh for shame. So Evange- 
list drew nearer and nearer : and coming up to him he 
looked upon him with a severe and dreadful countenance, 
and thus began to reason with Christian. 

What doest thou here ? said he. At which word Chris- 
tian knew not what to answer : wherefore at present he 
stood speechless before him. Then said Evangelist fur- 
ther, Art not thou the man that I found crying without 
the walls of the city of Destruction ?* 

Chr. Yes, dear Sir, I am the man. 

Evan. Did not I direct thee the way to the little wicket- 
gate? 

Yes, dear Sir, said Christian. 

Evan. How is it then that thou art so quickly turned 
aside ? for thou art now out of the way. 

Chr. I met with a gentleman, so soon as I had got 
over the slough of Despond, who persuaded me that I 
might, in the village before me, find a man that could take 
off my burden. 

* Christian must go past mount Sinai to the village of Morality : not that 
such men as depend on their own reformation and good works pay a due 
regard to the holy law of God, for "they are alive without the law;" but 
they substitute their own scanty obedience in the place of the righteousness 
and atonement of Christ. They who are not humbled in true repentance, 
perceiving little danger, pass on securely ; but the true penitent finds every 
attempt " to establish his own righteousness" entirely abortive ; the more he 
compares his conduct and character with the divine law, the greater is his 
alarm ; and he sometimes trembles lest its curses should immediately fall upon 
him, with vengeance more tremendous than the most awful thunder. Then 
the counsels of worldly wisdom appear in their true fight, and the sinner is 
prepared to welcome free salvation : and, should the minister, whose instruc- 
tions he had forsaken, meet him, conscious shame would be added to his 
terror ; and he would even be tempted to shun his faithful friend, through 
fear of merited reproof. 



24 CHRISTIAN MET BY EVANGELIST, 

Evan. What was he ? 

Chr. He looked like a gentleman, and talked much to 
me, and got me at last to yield ; so I came hither : but 
when I beheld this hill, and how it hangs over the way, I 
suddenly made a stand lest it should fall on my head. 

Evan. What said that gentleman to you? 

Chr. Why he asked me whither I was going : and I 
told him. 

Evan. And what said he then ? 

Chr. He asked me if I had a family, and I told him : 
but, said I, I am so loaden with the burden that is on my 
back, that I cannot take pleasure in them as formerly. 

Evan. And what said he then ? 

Chr. He bid me with speed to get rid of my burden, 
and I told him that it was ease that I sought ; and said I, 
I am therefore going to yonder gate to receive further 
direction how I may get to the place of deliverance. So 
he said that he would shew me a better way, and short, 
not so attended with difficulties as the way, Sir, that you 
set me ; which way, said he, will direct you to a gentle- 
man^s house, that hath skill to take off these burdens. 
So I believed him, and turned out of that way into this, 
if haply I might be soon eased of my burden : but when 
I came to this place, and beheld things as they are, I 
stopped for fear, as I said, of danger : but I now know not 
what to do. 

Then, said Evangelist, stand still a little that I may 
shew thee the word of God. — So he stood trembling. 
Then said Evangelist, " See that ye refuse not him that 
speaketh, for if they escaped not who refused him that 
spake on earth, much more shall not we escape if we turn 
away from him that speaketh from heaven." 1 He said 

1 Heb. xii. 25. 



WHO SHARPLY REBUKES HIM. 25 

moreover, " Now the just shall live by faith ; but if any 
man di'aw back, my soul shall have no pleasure in him." 1 
He also did thus apply them : Thou art the man, that art 
running into this misery. Thou hast begun to reject the 
counsel of the Most High, and to draw back thy foot from 
the way of peace, even almost to the hazarding of thy 
perdition. 

Then Christian fell down at his foot as dead, crying, 
Wo is me, for I am undone. At the sight of which Evan- 
gelist caught him by the right hand, saying, " All manner 
of sin and blasphemies shall be forgiven unto men :" 2 " Be 
not faithless, but believing/' Then did Christian again a 
little revive, and stood up trembling, as at first, before 
Evangelist.* 

Then Evangelist proceeded, saying, " Give more earnest 
heed to the things" that I shall tell thee of. I will now 

1 Heb. x. 38. 2 Matt. xiii. 31 ; Mark iii. 28, 29. 

* It appears from this passage, that the author judged it right, in dealing 
with persons under great terrors of conscience, to aim rather at preparing them 
for solid peace, than hastily to give them comfort.— Men may be greatly dis- 
mayed, and in some degree humbled, and yet not be duly sensible of the 
heinousness and aggravations of their guilt. In this case, further instructions 
are needful to excite them to proper diligence and self-denial, and to make 
way for abiding peace and consolation. Whereas a compassionate but inju- 
dicious method of proposing consolatory topics indiscriminately to all under 
trouble of conscience, lulls many into a fatal sleep, and gives others a transient 
peace which soon terminates in deeper despondency : as a wound, hastily 
skinned over by an ignorant practitioner, instead of being effectually cured by 
the patient attention of a skilful surgeon, will soon become worse than before. 
— The communication of more knowledge may indeed augment a man's terror 
and distress : but, if it produce a deeper humiliation, it will effectually warn 
him against carnal counsellers and false dependences. — 'Turning aside' from 
the gospel implies a direct refusal to hearken to Christ ; and all who do thus, 
run into misery and leave the way of peace, to the hazard of their souls. 1 
These denunciations are despised by the stout-hearted, but the contrite in 

Gal. v. 4. 



26 EVANGELIST REFUTES 

shew thee who it was that deluded thee ; and who it was 
also to whom he sent thee. The man that met thee is 
one Worldly- wiseman, and rightly is he so called ; partly 
because he favoureth only the doctrine of this world/ 
(therefore he always goes to the town of Morality to 
church ;)* and partly, because he loveth that doctrine best, 
for it saveth him from the cross : 2 and, because he is of 
this carnal temper, therefore he seeketh to pervert my 
ways, though right. Now there are three things in this 
man's counsel that thou must utterly abhor : his turning 
thee out of the way ; his labouring to render the cross 
odious to thee ; and his setting thy feet in that way that 
leadeth unto the administration of death. 

First, thou must abhor his turning thee out of the way ; 
yea, and thine own consenting thereto : because this is to 
reject the counsel of God, for the sake of the counsel of a 
Worldly- wiseman. The Lord says, " Strive to enter in at 
the strait gate," (the gate to which I sent thee;) "for 
strait is the gate that leadeth unto life, and few there be 
that find it." 3 From this little wicket-gate, and from the 

1 1 John iv. 5. 2 Gal. vi. 12. 3 Matt. vii. 13, 14 ; Luke xiii. 24. 

spirit, when conscientiously guilty, if thus addressed, 'would fall into despair, 
did not the ministers of Christ encourage them hy the grace of the gospel. 
The following lines are here inserted, as "before in the old editions, 
1 "When Christians unto carnal men give ear, 
Out of their way they go, and pay for 't dear : 
For Master "Worldly- wiseman can hut shew 
A saint the way to "bondage and to woe.' 
* Worldly- wiseman goes to church at the town of Morality : for the persons 
here represented in great measure support their confidence and reputation for 
religion, hy attending on those preachers who substitute a proud scanty morality 
in the place of the gospel. This both flatters their self-preference, and coincides 
with their carnal pursuits, and they verily think they have found out the secret 
of reconciling the friendship of the world with the favour of God ; and set up 
for teachers of the same convenient system. 



worldly-wiseman's counsel. 27 

way thereto, Lath this wicked man turned thee, to the 
bringing of thee almost to destruction : hate therefore his 
turning thee out of the way, and abhor thyself for 
hearkening to him. 

Secondly, thou must abhor his labouring to render the 
cross odious unto thee : " for thou art to prefer it before 
the treasures of Egypt :' H besides the King of Glory hath 
told thee, " he that will save his life shall lose it •" and " he 
that comes after him, and hates not his father and mother, 
and wife, and children, and brethren, and sisters, yea, and 
his own life also, he cannot be my disciple." 2 I say there- 
fore, for a man to labour to persuade thee, that that shall 
be thy death, without which the Truth hath said, thou 
canst not have eternal life, this doctrine thou must abhor. 

Thirdly, thou must hate his setting of thy feet in the 
way that leadeth to the ministration of death. And for 
this thou must consider to whom he sent thee, and also 
how unable that person was to deliver thee from thy 
burden. He to whom thou wast sent for ease, being by 
name Legality, is the son of the bond-woman, " which now 
is, and is in bondage with her children ;" s and is in a 
mystery this Mount Sinai, which thou hast feared will fall 
on thy head. Now, if she with her children are in bon- 
dage, how canst thou expect by them to be made free? 
This Legality therefore is not able to set thee free from 
thy burden. No man was as yet ever rid of his burden 
by him ; no, nor ever is like to be : " Ye cannot be justified 
by the works of the law ; for by the deeds of the law no 
man living" can be rid of his burden ; therefore Mr. 
Worldly-wiseman is an alien ; and Mr. Legality is a cheat ; 



1 Heb. xi. 25, 26. 

2 Mat. x. 39 ; Mark viii. 34, 35 ; Luke xiv. 26, 27 ; John xii. 25. 

3 Gal. iv. 21—27. 



28 CHRISTIAN ALARMED AND ASHAMED. 

and, for his son Civility, notwithstanding his simpering 
looks, he is but a hypocrite, and cannot help thee. Believe 
me, there is nothing else in all this noise that thou hast 
heard of this sottish man, but a design to beguile thee of 
thy salvation, by turning thee from the way which I had 
set thee. After this, Evangelist called aloud to the heavens 
for confirmation of what he had said ; and with that there 
came words and fire out of the mountain, under which 
poor Christian stood, that made the hair of his flesh stand. 
The words were thus pronounced : " As many as are of the 
works of the law are under the curse ; for it is written, 
Cursed is every one that continueth not in all things which 
are written in the book of the law, to do them." 1 * 

Now Christian looked for nothing but death, and began 
to cry out lamentably, even cursing the time in which he 
met with Mr. Worldly- wiseman ; still calling himself a 
thousand fools for hearkening to his counsel : he also 
was greatly ashamed to think this gentleman's argu- 
ments, following only from the flesh, should have that pre- 
valency with him to forsake the right way. This done, he 

1 Gal. iii. 10. 

* "When Christ had finished his work on earth, the covenant made with Israel 
as a nation at Mount Sinai was abrogated : and the Jews, by cleaving- to the 
Mosaic law, were left in bondage and under condemnation. In like manner, 
all professed Christians, who depend on notions, sacraments, religious duties, 
and morality, and neglect Christ, and the new covenant in his blood, are en- 
tangled in a fatal error. They seek the blessing " not by faith, but as it were 
by the works of the law ; " " for they stumble at that stumbling stone." — The 
scriptures adduced by Evangelist are so pertinent, and conclusive against this 
species of religion, which has at present almost superseded the gospel, that 
they can never be fairly answered : nay, the more any man considers them, as 
the testimony of God himself, the greater must be his alarm, (even as if he 
heard the voice from Mount Sinai out of the midst of the fire ;) unless he be 
conscious of having renounced every other confidence, to "flee for refuge to 
lay hold on the hope set before us" in the gospel. 



CHRISTIAN HASTENS BACK. 29 

applied himself again to Evangelist in words and sense as 
follows : 

Chr. Sir, what think yon ? is there hope ? may I now 
go back and go np to the wicket-gate ? shall I not be 
abandoned for this, and sent back from thence ashamed ? I 
am sorry I have hearkened to this man's counsel, but may 
my sin be forgiven ? 

Then said Evangelist to him, " Thy sin is very great, for 
by it thou hast committed two evils ; thou hast forsaken 
the way that is good, to tread in forbidden paths : yet will 
the man of the gate receive thee ? for he has good will for 
men; only, said he, take heed that thou turn not aside 
again, " lest thou perish from the way, when his wrath is 
kindled but a little." 1 — Then did Christian address himself 
to go back, and Evangelist, after he had kissed him, gave 
him one smile, and bid him God speed. So he went on 
with haste, neither spake he to any man by the way ; nor 
if any man asked him, would he vouchsafe him an answer. 
He went like one that was all the while treading on for- 
bidden ground, and could by no means think himself safe, 
till again he was got into the way which he left to follow 
Mr. Worldly- wiseman's counsel :* so in process of time 

1 Psalm ii. 12. 



* In aiming" to encourage those who are ready to despond, we must by no 
means persuade them that their sins are few or small, or that they judge 
themselves too rigorously : on the contrary, we should endeavour to convince 
them that their guilt is far greater than they suppose ; yet not too great to he 
pardoned by the infinite mercy of God in Christ Jesus : for this tends to take 
them off more speedily from every vain attempt to justify themselves, and 
renders them more unreserved and earnest in applying to Christ for salvation. 
In the midst of the most affectionate encouragements, the faithful minister will 
also solemnly warn young converts not to turn aside ; nor can the humble 
when consciously guilty ever find confidence or comfort, till they have regained 
the way they had forsaken. 



BO CHRISTIAN ARRIVES AND KNOCKS AT THE GATE. 

Christian got up to the gate. Now over the gate there was 
written, " Knock, and it shall be opened unto you." 1 * He 
knocked therefore more than once or twice ; saying 

' May I now enter here 1 "will he within 
Open to sorry me, though I have heen 
An undeserving- rehel ? then shall I 
Not fail to sing- his lasting- praise on high.' 

1 Matt. vii. 7, 8 

* This gate represents Christ himself, as received by the penitent sinner for 
all the purposes of salvation, according to the measure of his acquaintance with 
the scriptures ; by which he actually enters into a state of acceptance with 
God. — Yet, to prevent mistakes, the language of our Lord on this subject should 
be carefully considered. " Enter ye in at the strait gate : for wide is the 
gate, and broad is the way that leadeth to destruction : and many there be 
who go in thereat." l ' We are all born in sin and the children of wrath ; ' we 
" turn every one to his own way" of sin and folly ; and alas, most men persist 
in one evil course or other to the end of their days, being kept in countenance 
by the example of a vast majority, in which the rich, the noble, and the wise 
of this world are generally included : " because strait is the gate and narrow the 
way which leadeth unto life ; and few there be that find it." But by this strait 
gate every true penitent enters into the narrow way to life, though with difli- 
culty and conflict. This entrance on a life of evangelical piety is in the lan- 
guage of the allegory called a wicket, or a little gate ; for the convert cannot 
carry along with him any of his sinful practices, ungodly companions, worldly 
idols, or false confidences, when he enters in : nor can he effectually contend 
with those enemies which obstruct his passage, unless he wrestle continually 
with God in prayer for his gracious assistance. And therefore our Lord has 
also said, " Strive to enter in at the strait gate ; for many, I say unto you, 
shall seek to enter in and shall not be able." 2 Yet we must not forget that 
the sinner returns to God by faith in Christ ; that genuine repentance comes 
from him and leads to him ; and that the true believer not only trusts in the 
Lord for salvation, but also seeks his liberty and happiness in his service. These 
things taken together are so contrary to the pride and lust of the human heart, 
to the course of the world, and to the temptations of the devil, that striving is 
far more necessary in this, than it can be conceived to be in any other kind of 
conversion. — Various exercises of the mind commonly precede this unre- 
served acceptance of Christ ; but they are not in general easy to be known from 
those temporary convictions, impressions, and starts of devotion, which vanish 
1 Matt. vii. 13, 14. 2 Luke xiii. 24. 



GOOD-WILL ADMITS HIM AT THE GATE. 



31 



At last there came a grave person to the gate, named 
Goodwill, who asked, who was there ? and whence he came? 
and what he would have ? 

Chr. Here is a poor burdened sinner ; I come from the 
city of Destruction, but am going to Mount Zion, that I 
may be delivered from the wrath to come. I would, there- 
fore, Sir, since I am informed that by this gate is the way 
thither, know if you are willing to let me in. 

I am willing with all my heart, said he ; and with that 
he opened the gate.* 



^^3^m 




o when Christian was stepping in, 
the other gave him a pull. Then 
said Christian, What means that? 
The other told him, A little dis- 
tance from this gate, there is 
erected a strong castle, of which 
Beelzebub is the captain ; from 
thence both he and they that are 
with him, shoot arrows at them 



and come to nothing*. Yet even this saving- change is judiciously distinguished 
by our author from that view of the cross, hy which Christian was delivered 
from his hurden, for reasons which will he speedily stated. 
The following lines are here inserted under an engraving : 

' He that would enter in, must first without 
Stand knocking at the gate, nor need he doubt, 
That is a knocker, hut to enter in ; 
For God can love him, and forgive his sin.' 

* Good -will seems to he an allegorical person, the emblem of the compas- 
sionate love of God to sinners through Jesus Christ. 1 He " came from heaven 
to do the will of him that sent him," and " he will in no wise cast out any that 
come to him," either on account of former sins, or present mistakes, infirmities, 
evil habits, or peculiar temptations. For he " waits to be gracious," till sinners 

Luke ii. 14. 



32 GOOD-WILL DISCOURSES WITH CHRISTIAN, 

that come tip to this gate ; if haply they may die before 
they enter in.* Then said Christian, I rejoice and tremble. 
So when he was got in, the man of the gate asked him, 
who directed him thither ? 

Chr. Evangelist bid me come hither and knock, as I 
did ; and he said, that you, Sir, would tell me what I 
must do. 

Good. "An open door is set before thee, and no man 
can shut it." 

Chr. Now I begin to reap the benefits of my hazards. 

Good. But how is it that you came alone ? 

Chr. Because none of my neighbours saw their danger 
as I saw mine. 

Good. Did any of them know of your coming? 

Chr. Yes, my wife and children saw me at the first, and 
called after me to turn again. Also some of my neighbours 
stood crying and calling after me to return ; but I put my 
fingers in my ears, and so came on my way. 



seek him by earnest persevering- prayer. Numbers give themselves no concern 
about their souls ; others, after convictions, turn back "with Pliable, or cleave 
to the counsels of Worldly-wisdom : but all who come to Christ, with a real 
desire of his salvation, are cordially welcomed ; and, while angels rejoice over 
them, the Redeemer " sees of the travail of his soul and is satisfied." 

* As sinners become more decided in counting all but loss for Christ, and 
assiduous in the means of grace, Satan, if permitted, will be more vehement in 
his endeavours to discourage them : that, if possible, he may induce them to 
desist, and so to come short of the prize. It is probable that the powers of 
darkness cannot exactly distinguish between those impressions which are the 
effects of regeneration, and such as result from natural passions. It is, how- 
ever, certain that they attempt to disturb all those who earnestly cry for mercy, 
by various suggestions to which the same persons were wholly strangers while 
satisfied with a form of godliness ; and that the Christian's grand conflict, to 
the end of his course, consists in surmounting the hindrances and opposition 
he meets with, in keeping near to the throne of grace, by fervent, importunate, 
persevering prayer. 



WHO ANSWERS ALL HIS QUESTIONS. 33 

Good. But did none of them follow you to persuade 
you to go back ? 

Chr. Yes, both Obstinate and Pliable ; but, when they 
saw that they could not prevail, Obstinate went railing 
back ; but Pliable came with me a little way. 

Good. But why did he not come through ? 

Chr. We indeed came both together until we came to 
the slough of Despond, into the which we also suddenly 
fell : and then was my neighbour Pliable discouraged, and 
would not adventure further. Wherefore, getting out 
again on that side next to his own house, he told me, I 
should possess the brave country alone for him. So he 
went his way and I came mine ; he after Obstinate, and I 
to this gate. 

Then said Good-will, Alas poor man ! is the celestial 
glory of so small esteem with him, that he counteth it not 
worth running the hazard of a few difficulties to obtain it ? 

Truly, said Christian, I have said the truth of Pliable ; 
and, if I should also say the truth of myself, it will appear 
there is no betterment* betwixt him and myself. It is 
true he went back to his house, but I also turned aside to 
go in the way of death, being persuaded thereto by the 
carnal arguments of one Mr. Worldly- wiseman. 

Good. Oh, did he light upon you ! what, he would have 



* Our author here puts a very emphatical word into Christian's mouth, 
('there is no betterment betwixt him and myself) which late editors have 
changed for difference. This is by no means an improvement, though the 
word may be more classical : for grace had made an immense difference 
between Christian and Pliable ; but the former thought his conduct equally 
criminal, and therefore in respect of deservings, there was no betterment 
betwixt them. There are many alterations of a similar kind, in which the 
old copies have been generally followed : but it would preclude more useful 
matter were they constantly noted. 

D 



34 CHRISTIAN INSTRUCTED IN THE WAY. 

had you have sought for ease at the hands of Mr. Legality 
they are both of them a very cheat : but did you take his 
counsel ? 

Chr. Yes, as far as I durst : I went to find out Legality, 
until I thought that the mountain that stands by his house 
would have fallen upon my head : wherefore there I was 
forced to stop. 

Good. That mountain has been the death of many, and 
will be the death of many more : it is well you escaped 
being by it dashed in pieces. 

Chr. Why, truly, 1 do not know what had become of 
me there, had not Evangelist happily met me again as I 
was musing in the midst of my dumps : but it was God's 
mercy that he came to me again, for else I had never come 
hither. But now I am come, such a one as I am, more fit 
indeed for death by that mountain, than thus to stand 
talking with my Lord. But O ! what a favour is this to 
me, that yet I am admitted entrance here. 

Good. We make no objections against any, notwith- 
standing all they have done before they come hither : 
"they in no wise are cast out:" 1 and therefore, good 
Christian, come a little way with me, and I will teach 
thee about the way thou must go. Look before thee; 
dost thou see this narrow way ? That is the way thou 
must go. It was cast up by the patriarchs, prophets, 
Christ, and his apostles, and it is as straight as a rule can 
make it. This is the way thou must go. 

But, said Christian, Are there no turnings or windings, 
by which a stranger may lose the way ? 

Good. Yes, there are many ways butt down upon this ; 
and they are crooked and wide : but thus thou mayest 

1 John vi. 37. 



CHRISTIAN INSTRUCTED IN THE WAY. 35 

distinguish the right from the wrong, that only being 
straight and narrow.* 

Then I saw in my dream that Christian asked him 
farther, if he could not help him off with his burden that 
was upon his back ; for as yet he had not got rid thereof, 
nor could he by any means get it off without help. He 
told him, As to thy burden, be content to bear it, until 
thou comest to the place of deliverance ; for there it will 
fall from thy back itself, f 

* Christian, when admitted at the strait gate, is directed in the narrow way. 
In the hroad road every man may choose a path suited to his inclinations, 
shift ahout to avoid difficulties, or accommodate himself to circumstances ; 
and he may he sure of company agreeable to his taste. But Christians must 
follow one another in the narrow way on the same track, facing- enemies, and 
hearing hardships, without attempting to evade them : nor is any indulgence 
given to different tastes, hahits, or propensities. It is, therefore, a straitened, 
or as some render the word, an afflicted way ; heing indeed an hahitual course 
of repentance, self-denial, patience, and mortification to sin and the world, 
according to the rule of the Holy Scriptures. Christ himself is the Way, hy 
which we come to the Father and walk with him ; hut true faith works hy 
love, and " sets us in the way of his steps." 1 This path is also straiglit, as 
opposed to the crooked ways of wicked men ; 2 for it consists in an uniform 
regard to piety, integrity, sincerity, and kindness ; at a distance from all the 
hypocrisies, frauds and artifices, hy which ungodly men wind ahout to avoid 
detection, and keep up their credit, to deceive others or impose on themselves. 
The question proposed hy Christian implies that helievers are more afraid of 
missing the way than of encountering hardships : and Good- will's answer, 
that many ways outted down on it, or opened into it in various directions 
shews that the careless and self-willed are extremely liahle to be deceived. 
But all these ways are crooked and wide ; they turn aside from the direct 
line of living faith and holy obedience, and are more soothing, indulgent, and 
pleasing to corrupt nature, than the path of life ; which lies straight forward, 
and is every where contrary to the hias of the carnal mind. 

t A general reliance on the mercy of God by faith in Christ, accompanied 
with a consciousness of sincerity in seeking his salvation, gives some encourage- 
ment to the convinced sinner's hope ; and transient lively joys are often 
vouchsafed to unestahlished helievers: hut more distinct views of the 

1 Psalm lxxxv. 13. 2 Psalm cxxv. 5. 

D 2 



36 THE HOUSE OF THE INTERPRETER. 

Then Christian began to gird up his loins, and to 
address himself to his journey. So the other told him, 
that by that he was gone some distance from the gate he 
would come at the house of the Interpreter, at whose door 
he should knock ; and he would shew him excellent things. 
Then Christian took his leave of his friend, and he again 
bid him God speed. 

Then he went on till he came at the house of the Inter- 
preter, where he knocked over and over : at last one came 
to the door, and asked who was there ?* 

Chr. Sir, here is a traveller, who was bid by an ac- 



glory of the gospel are necessary to abiding peace. — The young convert's 
consolations resemble the breaking forth of the sun in a cloudy and tempes- 
tuous day ; those of the experienced Christian, his more constant light in 
settled -weather, which is not long together interrupted, though it be some- 
times dimmed by intervening clouds. Believers should not, therefore, rest in 
transient glimpses, but press forward to abiding peace and joy : and, as 
Christ does not in general bestow this blessing on the unestabhshed, the 
endeavours of ministers to do so must prove vain. 

* We constantly meet with fresh proofs of our author's exact acquaintance 
with the scriptures, of his sound judgment, deep experience, and extensive 
observation. With great propriety he places the house of the Interpreter 
beyond the Strait Gate ; for the knowledge of divine things, which precedes 
conversion to God by faith in Christ, is very scanty, compared with the 
diligent Christian's subsequent attainments. A few leading truths deeply 
impressed on the heart, and producing efficacious fears and hopes, with warm 
desires and affections, characterize the state of a new-born babe ; but reliance 
on the mercy of God through Jesus Christ prepares him for further instruc- 
tion : and " having tasted that the Lord is gracious, he desires the sincere 
milk of the word, that he may grow thereby." — The Interpreter emblemati- 
cally represents the teaching of the Holy Spirit according to the Scripture ; 
for, while believers read, hear, and meditate, and endeavour to profit by their 
daily experience and observation, they also depend on this promised teaching, 
and by constant prayer look to the Fountain of wisdom, to deliver them from 
prejudice, preserve them from error, and enable them to profit by the ministry 
of the word. 






CHRISTIAN IS ADMITTED. 37 

quaintance of the goodman of the house to call here for 
my profit : I would therefore speak with the master of the 
house. So he called for the master of the house ; who 
after a little time came to Christian, and asked him what 
he would have ? 

Sir, said Christian, I am a man that am come from the 
city of Destruction, and am going to the Mount Zion; 
and I was told by the man that stands at the gate at the 
head of this way, that if I called here you would shew me 
excellent things, such as would be a help to me in my 
journey. 

Then said the Interpreter, Come in ; I will shew thee 
that which will be profitable to thee. So he commanded 
his man to light the candle, and bid Christian follow him : 
so he had him into a private room, and bid his man open 
a door, the which when he had done, Christian saw the 
picture of a very grave person hang up against the wall, 
and this was the fashion of it : — It had eyes lifted up to 
heaven, the best of books in his hand, the law of truth 
was written upon his lips, the world was behind his back, 
it stood as if it pleaded with men, and a crown of gold did 
hang over his head. 

Then said Christian, What means this ? 

Inter. The man whose picture this is, is one of a 
thousand ; he can beget children, 1 travail in birth with 
children, 2 and nurse them himself when they are born. 
And, whereas thou seest 3 him with his eyes lift up to 
heaven, the best of books in his hand, and the law of truth 
writ on his lips, it is to shew thee, that his work is to know 
and unfold dark things to sinners, even as also thou seest 
him stand as if he pleaded with men : and, whereas thou 
seest the world as cast behind him, and that a crown hangs 

1 1 Cor. iv. 15. 2 Gal. iv. 19. 3 1 Thess. ii. 7. 



38 THE PICTURE OF THE PILGRIM^ GUIDE. 

over his head ; that is to shew thee, that slighting and 
despising the things that are present, for the love that he 
hath to his Master's service, he is sure in the world that 
comes next to have glory for his reward. Now said the 
Interpreter, I have shewed thee this picture first, because 
the man whose picture this is, is the only man whom the 
Lord of the place whither thou art going hath authorized 
to be thy guide in all difficult places thou mayest meet 
with in the way; wherefore take good heed to what I 
have shewed thee, and bear well in thy mind what thou 
hast seen ; lest, in thy journey, thou meet with some that 
pretend to lead thee right, but their way goes down to 
death* 

* The condescending love of the Holy Spirit, in readily granting- the desires 
of those who apply for his teaching 1 , notwithstanding their sins, prejudices, 
and slowness of heart to understand, can never he sufficiently admired ! l He 
employs men as his instruments, who, hy explaining the scriptures, may he 
said to "light the candle j" while he efficaciously opens the mind to instruc- 
tion. " The secret of the Lord is with them that fear him ;" 2 the Interpreter 
leads them into retirement, that he may impart that heavenly wisdom which 
is hidden from the most sagacious of worldly men. The first lesson here 
inculcated relates to the character of the true minister : for nothing can he 
more important to every one who inquires the way to heaven, than the 
capacity of distinguishing faithful pastors from hirelings and false teachers, 
who are Satan's principal agents in deceiving mankind, and in preventing the 
stahility, consistency, and fruitfulness of believers. This portrait and its key 
need no explanation : but all who sustain, or mean to assume, the sacred 
office, should seriously examine it, clause hy clause, with the scriptures from 
which it is deduced ; inquiring impartially how far they resemble it, and 
praying earnestly for more exact conformity; and every one should be 
extremely careful not to entrust his soul to the guidance of those who are 
wholly unlike this emblematic representation. For surely a dissipated, ambi- 
tious, profane, or contentious man, in the garb of a minister, cannot safely be 
trusted as a guide to heaven ! He who never studies, or who studies any 
thing in preference to the Bible, cannot be qualified to " unfold dark things 
to sinners !" and he, who is abundantly more careful about his income, ease, 

1 Psalm cxliii. 10. 2 Ibid. xxv. 14. 



THE DUSTY PARLOUR CLEANSED. 39 

Then he took him by the hand, and led him into a very 
large parlour that was full of dust, because never swept ; 
the which after he had reviewed a little while the Inter- 
preter called for a man to sweep. Now when he began 
to sweep, the dust began so abundantly to fly about, that 
Christian had almost therewith been choked. Then said 
the Interpreter to a damsel that stood by, Bring hither 
the water, and sprinkle the room ; which when she had 
done, it was swept and cleansed with pleasure. 

Then said Christian, what means this ? 

The Interpreter answered : This parlour is the heart of 
a man that was never sanctified by the sweet grace of the 
gospel : the dust is his original sin, and inward corruptions 
that have defiled the whole man. He that began to sweep 
at first is the law ; but she that brought water, and did 
sprinkle it, is the gospel. Now, whereas thou sawest, that 
as soon as the first began to sweep, the dust did so fly 
about, that the room by him could not be cleansed, but 
that thou wast almost choked therewith : this is to shew 
thee, that the law, instead of cleansing the heart (by its 
working) from sin, 1 doth revive, put strength into, 2 and 
increase it in the soul, as it doth discover and forbid it, 
but doth not give power to subdue. 3 Again, as thou sawest 
the damsel sprinkle the room with water, upon which it 
was cleansed with pleasure : this is to shew thee, that when 
the gospel comes in the sweet and precious influences 
thereof to the heart, then I say, even as thou sawest the 
damsel lay the dust by sprinkling the floor with water, so 

1 Rom. vii. 6. 2 1 Cor. xv. 56. 3 Rom. v. 20. 

or consequence, than about the souls of his flock, cannot be followed without 
the most evident danger and the most inexcusable folly ! For who would 
employ an ignorant, indolent or fraudulent lawyer or physician, merely 
because he happened to live in the same parish ? 



40 PASSION AND PATIENCE. 

is sin vanquished and subdued, and the soul made clean, 
through the faith of it ; and consequently fit for the King 
of glory to inhabit. 1 * 

I saw moreover in my dream, that the Interpreter took 
him by the hand, and had him into a little room, where 
sat two little children, each one in his chair. The name 
of the eldest was Passion, and of the other Patience : 
Passion seemed to be much discontent, but Patience was 
very quiet. Then Christian asked, What is the reason of 

1 John xv. 3 ; Acts xv. 9 ; Bom. xvi. 25, 26 ; Eph. v. 26. 

* Every attempt to produce conformity of heart and life to the divine law, 
hy regarding its spiritual precepts, apart from the doctrines and promises of 
scripture, discovers the evils which before lay dormant ; according to the 
significant emblem here adduced. Mere moral preaching indeed has no such 
effect : because it substitutes another rule of obedience which is so vague that 
self-flattery will enable almost any man, not scandalously vicious, to deem 
himself justified according to it ; so that he is pleased with the rule by which 
he is approved, and loves that idea of God which accords with his own 
character. But, when the law of God is brought with energy to the con- 
science, its strictness, spirituality, and severity awaken the latent enmity of 
the heart : the absolute self-denial it demands even in the most plausible 
claims of self-love, and its express prohibition of the darling* sin, with the ex- 
perienced impracticability of adequate obedience, and the awful sentence it 
denounces against every transgressor, concur in exciting opposition to it, and 
even to him who gave it, and who is determined to magnify and establish it 
in honour. The consciousness also of coveting things prohibited, and the 
conviction that this concupiscence is sinful, induce a man to conclude that he 
is viler than ever ; and indeed clearer knowledge must aggravate the guilt of 
every sin. A little discouragement of this kind induces numbers to cease 
from all endeavours, at least for a season • supposing that at present it is im- 
possible for them to serve God ; but others, being more deeply humbled, and 
taken off from self-confidence, are thus prepared to understand and welcome the 
free salvation of the gospel. Then the law appears to them disarmed of its 
curse, as the rule and standard of holiness : encouraged by the truths and 
promises of the gospel, and animated to exertion by its motives, they delight 
in " cleansing themselves from all filthiness of flesh and spirit, and perfecting 
holiness in the fear of God," that they may be " a habitation of God through 
the Spirit." 



PASSION AND PATIENCE. 



41 



the discontent of Passion? The Interpreter answered, 
The governor of them would have him stay for his best 
things till the beginning of the next year; but he will 
have them all now : but Patience is willing to wait. 




Then I saw that one came to Passion, and brought him 
a bag of treasure : and poured it down at his feet : the 
which he took up and rejoiced therein, and withal laughed 
Patience to scorn. But I beheld but a while, and he had 
lavished all away, and had nothing left him but rags. 



42 THE MEN OF THIS WORLD AND THE NEXT. 

Then said Christian to the Interpreter, Expound this 
matter more fully to me. 

So he said. These two lads are figures : Passion of the 
men of this world, and Patience of the men of that which 
is to come : for, as here thon seest, Passion will have all 
now, this year, that is to say in this world ; so are the men 
of this world : they must have all their good things now, 
they cannot stay till next year, that is, until the next 
world, for their portion of good. That proverb, c A bird 
in the hand is worth two in the bush/ is of more authority 
with them, than are all the divine testimonies of the good 
of the world to come. But, as thou sawest that he had 
quickly lavished all away, and had presently left him 
nothing but rags ; so will it be with all such men at the 
end of this world.* 

Then said Christian, Now I see that Patience has the 

* In this instructive emblem, Passion represents the prevalence of the carnal 
affections over reason and religion. Whatever he the object, this dominion of 
the passions produces fretfulness and childish perverseness, when the imagined 
temporal good is withheld. This impatience of delay or disappointment is 
however succeeded by pride, insolence, and inordinate though transient joy, 
when the man is indulged with the possession of bis idol ; yet he soon grows 
dissatisfied with success, and often speedily lavishes away his coveted ad- 
vantages.— On the other hand, Patience is the emblem of those who quietly 
and meekly wait for future happiness, renouncing present things for the sake 
of it. True riches, honours and pleasures are intended for them, but not here ; 
and, as young children well governed, they simply wait for them till the ap- 
pointed season, in the way of patient obedience. — Reason determines that a 
greater and more permanent good hereafter is preferable to a less and fleeting 
enjoyment at present ; faith realizes, as attainable, a felicity infinitely more 
valuable than all which this world can possibly propose : so that in this respect 
the life of faith is the reign of reason over passion ; while unbelief makes way 
for the triumph of passion over reason. Nor can any thing be more essential 
to practical religion than an abiding conviction that it is the only true wisdom, 
uniformly and cheerfully to part with every temporal good, whenever it in- 
terferes with the grand concerns of eternity. 



THE MEN OF THE NEXT WORLD THE WISEST. 43 

Dest wisdom, and that upon many accounts ; because he 
stays for the best things : and also because he will have 
the glory of his, when the other has nothing but rags. 

Inter. Nay you may add another, to wit the glory of 
the next world will never wear out, but these are suddenly 
gone. Therefore Passion had not so much reason to 
laugh at Patience, because he had his good things first, as 
Patience will have to laugh at Passion, because he had his 
best things last ; for first must give place to last, because 
last must have his time to come ; but last gives place to 
nothing, for there is not another to succeed : he therefore 
that has his portion first must needs have a time to spend 
it ; but he that hath his portion last must have it last- 
ingly. — Therefore it is said of Dives, " In thy life-time 
thou receivedst thy good things, and likewise Lazarus 
evil things : but now he is comforted, and thou art tor- 
mented." 1 

Chr. Then I perceive it is not best to covet things that 
are now, but to wait for things to come. 

Inter. You say truth, "For the things that are seen 
are temporal : but the things that are not seen are eter- 
nal." 2 But though this be so, yet since things present and 
our fleshly appetite are such near neighbours one to ano- 
ther ; and again because things to come and carnal sense 
are such strangers one to another : therefore it is that the 
first of these so suddenly fall into amity, and that distance 
is so continued between the second. 

Then I saw in my dream, that the Interpreter took 
Christian by the hand, and led him into a place where 
was a fire burning against a wall, and one standing by it, 
always casting much water upon it to quench it ; yet did 
the fire burn higher and hotter. 

1 Luke xvi. 19—31. 2 2 Cor. iv. 18. 



44 THE FIRE KEPT FROM BEING QUENCHED. 

Then said Christian, What means this ? 

The Interpreter answered, This fire is the work of grace 
that is wrought in the heart ; he that casts water upon it 
to extinguish and put it out, is the devil : bat, in that 
thou seest the fire, notwithstanding, burn higher and 
hotter, thou shalt also see the reason of that. So he had 
him about to the back side of the wall, where he saw a 
man with a vessel of oil in his hand, of the which he did 
also continually cast, but secretly, into the fire. 

Then said Christian, "What means this ? 

The Interpreter answered, This is Christ, who continu- 
ally with the oil of his grace maintains the work already 
begun in the heart ; by the means of which, notwith- 
standing what the devil can do, the souls of his people 
prove gracious still. 1 And in that thou sawest that the 
man stood behind the wall to maintain the fire ; this is 
to teach thee that it is hard for the tempted to see how 
this work of grace is maintained in the soul.* 

1 2 Cor. xii. 9. 



* The doctrine of the true heliever's final perseverance is here stated, in 
so guarded a manner as to preclude every ahuse of it. The emblem implies, 
that the soul is indeed horn of God and endued with holy affections : but this 
heavenly flame is not represented as almost extinguished or covered with ashes 
for many years, and then revived a little at the closing scene : for ' it burns 
higher and hotter,' notwithstanding the opposition of depraved nature, and the 
unremitting efforts of Satan to quench it : the Lord secretly feeding it with his 
grace. — Unbelievers can persevere in nothing but impiety or hypocrisy : and, 
when a professor remarkably loses the vigour of his affections, the reality of 
his conversion becomes doubtful, and he can take no warranted encouragement 
from this doctrine. When, however, any one grows more spiritual, zealous, 
humble, and exemplary, in the midst of harassing temptations ; while he gives 
the whole glory to the Lord, he may take comfort from the assurance that 
" he shall be kept by his power, through faith, unto salvation." But the way 
in which the tempted are preserved often so far exceeds their expectations, that 
they are a wonder to themselves j every thing seems to concur in giving Satan 



THE MAN WHO FIGHTS INTO THE PALACE. 45 

I saw also that the Interpreter took him again by the 
hand, and led him intc a pleasant place, where was builded 
a stately palace, beautiful to behold ; at the sight of which 
Christian was greatly delighted : he saw also upon the top 
thereof, certain persons walking who were clothed all in 
gold. 

Then said Christian, May we go in thither ? 

Then the Interpreter took him, and led him up toward 
the door of the palace : and behold at the door stood a 
great company of men, as desirous to go in, but durst not. 
There also sat a man at a little distance from the door, at 
a table-side, with a book and his inkhorn before him, to 
take the name of him that should enter therein. He saw 
also, that in the doorway stood many men in armour to 
keep it, being resolved to do to the men that would enter 
what hurt and mischief they could. Now was Christian 
somewhat in amaze ; at last, when every man started 
back for fear of the armed men, Christian saw a man of a 
very stout countenance come up to the man that sat there 
to write, saying, Set down my name, Sir ; the which when 
he had done, he saw the man draw his sword, and put a 
helmet upon his head, and rush toward the door upon the 
armed men, who laid upon him with deadly force ; but the 
man, not at all discouraged, fell to cutting and hacking 
most fiercely : so, after he had received and 1 given many 
wounds to those that attempted to keep him out, he cut 

1 Acts xiv. 22. 

advantage against them, and his efforts appear very successful : yet they con- 
tinue from year to year, " cleaving with purpose of heart unto the Lord," 
trusting in his mercy, and desirous of living to his glory. — The instruction 
especially inculcated by this emblem is, an entire reliance, in the use of the 
appointed means, on the secret but powerful influence of divine grace, to 
maintain and carry on the sanctifying work that has been begun in the soul. 



46 THE MAN IN THE IRON CAGE. 

his way through them all, and pressed forward into the 
palace ; at which there was a pleasant voice heard from 
those that were within, even of those that walked upon 
the top of the palace, saying, 

1 Come in, come in, 
Eternal glory thou shalt win.' 

So he went in, and was clothed with such garments as 
they. Then Christian smiled, and said, I think verily I 
know the meaning of this.* 

Now, said Christian, let me go hence. Nay, stay, said 
the Interpreter, till I have shewed thee a little more ; and 
after that thou shalt go on thy way.f 

So he took him by the hand again, and led him into a 
very dark room, where there sat a man in an iron cage. 
Now the man to look on seemed very sad: he sat with his 
eyes looking down to the ground, his hands folded toge- 
ther, and he sighed as if he would break his heart. 

* Many desire the joys and glories of heaven, according to their carnal 
ideas of them ; hut few are willing to " fight the good fight of faith :" yet, 
without a fixed purpose to do this, resulting from divine grace, profession will 
at length end in apostasy. " The man hegan to build, hut was not able to 
finish." This is emphatically taught by the emblem before us. We must be 
made willing unreservedly to venture or " suffer the loss of all things that we 
may win Christ ;" or we shall never be able to break through the combined 
opposition of the world, the flesh, and the devil. If we habitually fear any 
mischief that our enemies can attempt against us, more than coming short of 
salvation, we shall certainly perish, notwithstanding our notions and convictions. 
We should, therefore, count our cost, and pray for courage and constancy, 
that we may give in our names as in earnest to win the prize : then, " putting 
on the whole armour of God," we must fight our way through with patience 
and resolution ; while many, " being harnessed and carrying bows," shame- 
fully " turn back in the day of battle." 

t The time spent in acquiring knowledge and sound judgment is far from 
lost, though it may seem to retard a man's progress, or interfere with his more 
active services : and the next emblem is admirably suited to teach the convert 
watchfulness and caution. 



CHRISTIAN INTERROGATES HIM. 47 

Then said Christian, What means this ? 

At which the Interpreter bid him talk with the man. 

Then said Christian to the man, What art thou ? 

The man answered, I am what I was not once. 

Chr. What wast though once ? 

The man said, I was once a fair and flourishing pro- 
fessor, both in my own eyes, and also in the eyes of others : 
I was once, as I thought, fair for the Celestial City, and 
had then even joy at the thoughts that I should get thither. 1 

Chr. Well, but what art thou now ? 

Man. I am now a man of despair, and am shut up in it 
as in this iron cage. I cannot get out : O now I cannot ! 

Chr. But how earnest thou in this condition ? 

Man. I left off to watch and be sober ; I laid the reins 
upon the neck of my lusts ; I sinned against the light of 
the word, and the goodness of God ; I have grieved the 
Spirit, and he is gone : I tempted the devil, and he is come 
to me ; I have provoked God to anger, and he has left me ; 
I have so hardened my heart that I cannot repent. 

Then said Christian to the Interpreter, But is there no 
hope for such a man as this ? 

Ask him, said the Interpreter. 

Then said Christian, Is there no hope, but you must be 
kept in the iron cage of despair ? 

Man. No, none at all. 

Chr. Why ? the Son of the Blessed is very pitiful. 

Man. I have " crucified him to myself afresh," 2 I have 
despised his Person, 3 1 have despised his righteousness, I 
have counted his blood an unholy thing, I have done despite 
to the Spirit of grace ; 4 therefore I have shut myself out of 
all the promises ; and there now remains to me nothing 
but threatenings, dreadful threatenings, faithful threaten- 

1 Luke viii. 13. 2 Heb. vi. 4—6. 3 Luke xix. 14. 4 Heb. x. 28, 29. 



48 AND IS TAUGHT TO WATCH AND BE SOBER. 

ings of certain judgment which shall devour me as an 
adversary. 

Chr. For what did you bring yourself into this con- 
dition ? 

Man. For the lusts, pleasures, and profits of this world ; 
in the enjoyment of which I did then promise myself 
much delight : but now every one of those things also bites 
me, and gnaws me like a burning worm. 

Chr. But canst thou not now repent and turn ? 

Man. God hath denied me repentance ; his word gives 
me no encouragement to believe ; yea himself hath shut me 
up in this iron cage ; nor can all the men in the world let 
me out. O Eternity ! Eternity ! how shall I grapple with 
the misery that I must meet with in Eternity ? 

Then said the Interpreter to Christian, Let this man's 
misery be remembered by thee, and be an everlasting 
caution to thee. 

Well (said Christian,) this is fearful ! God help me to 
watch and be sober, and to pray that I may shun the causes 
of this man's misery.* — Sir, is it not time for me to go on 
my way now ? 



* Christian's discourse -with the man in the iron cage sufficiently explains 
the author's meaning : hut it has often been observed, that the man's opinion 
of his own case does not prove that it was indeed desperate. Doubtless such 
fears prevail in some cases of deep despondency, when there is every reason 
to conclude them groundless ; and we should always propose the free grace of 
the gospel to those that have sinned in the most aggravated manner, especially 
when they become sensible of their guilt and danger. Yet it is an awful fact, 
that some are thus 'shut up under despair,' beyond relief : and "it is impos- 
sible to renew them to repentance" So that no true 'penitent can be in this 
case : and we are commanded " in meekness to instruct those that oppose 
themselves, if peradventure God will give them repentance." But we should 
leave the doom of apparent apostates to God : and improve their example, 
as a warning to ourselves and others not to venture one step in so dan- 



THE MAN WHO DREAMED OF THE LAST DAY 



, 49 



Inter. Tarry till I shall shew thee one thing more, and 
then thou shalt go on thy way. 

So he took Christian by the hand again, and led him into 
a chamber where there was one rising out of bed ; and as 
he put on his raiment, he shook and trembled. 

Then said Christian, Why doth this man thus tremble ? 




g-erous a path. This our author lias judiciously attempted in a most striking- 
manner, and God forbid that I should in the least counteract his obvious 
intention. 

E 



50 HIS DISTRESS AND CONSTERNATION. 

The Interpreter then bid him tell to Christian the 
reason of his so doing. So he began and said, This night 
as I was in my sleep I dreamed, and behold the heavens 
grew exceedingly black ; also it thundered and lightened 
in a most fearful wise, that it put me into an agony. So I 
looked up in my dream, and saw the clouds rack at an 
unusual rate ; upon which I heard a great sound of a 
trumpet, and saw also a man sit upon a cloud, at- 
tended with the thousands of heaven : they were all in 
naming fire : also the heavens were on a burning flame. 
I heard then a voice saying, Arise ye dead and come to 
judgment : and with that the rocks rent, the graves opened, 
and the dead that were therein came forth -, 1 and some 
of them were exceeding glad, and looked upwards ; and 
some sought to hide themselves under the mountains : 2 then 
I saw the man that sat upon the cloud open the book and 
bid the world draw near. Yet there was, by reason of a 
fierce flame that issued out and came from before him, 
a convenient distance betwixt him and them, as betwixt 
the judge and the prisoners at the bar. 3 I heard it also 
proclaimed to them that attended on the man that sat on 
the cloud, Gather together the tares, the chaff, and the 
stubble, and cast them into the burning lake : and with 
that the bottomless pit opened, just whereabout I stood ; 
out of the mouth of which there came, in an abundant 
manner, smoke, and coals of fire, with hideous noises. It 
was also said to the same persons, Gather my wheat into the 
garner : 4 and with that I saw many catched up and carried 

1 John v. 28, 29. 1 Cor. xv. 51—58. 2 Thess. i. 7—10. Jude 14, 15 
Rev. xx. 1 1 — 1 5. 

2 Psalm 1. 1—3, 22. Isa. xxvi. 20, 21. Micah vii. 16, 17. 

3 Dan. vii. 9, 10. Mai. iii. 2, 3. 

4 Mai. iv. 1, 2. Matt. iii. 12 ; xiii. 30. Luke iii. 17. 



CHRISTIAN TAUGHT TO FEAR AND HOPE. 51 

away into the clouds/ but I was left behind. I also sought 
to hide myself, but I could not, for the man that sat upon 
the cloud still kept his eye upon me ; my sins also came 
into my mind, and my conscience did accuse me on every 
side. 2 Upon this I awaked from my sleep. 

Chr. But what was it that made you so afraid of this 
sight ? 

Man. Why I thought that the day of judgment was 
come, and that I was not ready for it. But this frightened 
me most, that the angels gathered up several and left me 
behind ; also the pit of hell opened her mouth just where 
I stood. My conscience too afflicted me : and, as I thought, 
the judge had always his eye upon me, shewing indignation 
in his countenance. 

Then said the Interpreter to Christian, Hast thou con- 
sidered all these things ? 

Chr. Yes, and they put me in hope and fear.* 

1 1 Thess. iv. 13—18. 2 Rom. ii. 14, 15. 



* Our safety consists in a due proportion of hope and fear ; when devoid 
of hope, we resemhle a ship without an anchor ; when unrestrained by fear, 
we are like the same vessel under full sail without ballast. 1 Indiscriminate 
censures of all foar as the result of unbelief, and unguarded commendation 
of strong confidence, without respect to the spirit and conduct of professors, 
not only lead to most fatal self-deception, but also tend to make believers 
unstable, unwatchful, and even uncomfortable ; for the humble can never 
attain that presumptuous confidence which is thus represented as essential to 
faith ; and true comfort is the effect of watchfulness, diligence, and circum- 
spection. — Upon the whole, what lessons coidd possibly have been selected oi 
greater importance, or more suited to establish the new convert, than tbese 
are which our author has most ingeniously and agreeably inculcated, under 
the emblem of the Interpreter's curiosities. They are indeed the principal 
subjects which faithful ministers enforce, publicly and in private, on all who 
oegin to profess the gospel ; and which every true disciple of Christ daily 
seeks to have more clearly discovered to his mind, and more deeply impressed 
upon his heart. 1 1 Peter i. 13 — 17. 

E 2 



52 christian's burden falls off at the cross. 

Inter. Well, keep all things so in thy mind that they 
may be as a goad in thy sides, to prick thee forward in the 
way thou must go. — Then Christian began to gird up his 
loins, and to address himself to his journey. Then said 
the Interpreter, The Comforter be always with thee, good 
Christian, to guide thee in the way that leads to the city. 
So Christian went on his way, saying : 

* Here I have seen things rare and profitable ; 
Things pleasant, dreadful, things to make me stable 
In what I have begun to take in hand : 
Then let me think on them, and understand 
Wherefore they shew'd me were ; and let me be 
Thankful, good Interpreter, to thee.' 

Now I saw in my dream that the highway, up which 
Christian was to go, was fenced on either side with a wall, 
and that was called Salvation. 1 Up this way therefore 
did burdened Christian run, but not without great dif- 
ficulty, because of the load on his back. 

He ran thus till he came at a place somewhat ascending, 
and upon that place stood a cross 5 and a little below in 
the bottom a sepulchre. So I saw in my dream, that just 
as Christian came up with the cross, his burden loosed 
from off his shoulders, and fell from off his back, and 
began to tumble, and so continued to do till it came to 
the mouth of the sepulchre, where it fell in, and I saw it 
no more.* 

1 Isaiah xxvi. 1. 



* Divine illumination in many respects tends to quicken the believer's 
hopes and fears, and to increase his earnestness and diligence : but nothing 
can finally relieve him from his burden except the clear discovery of the 
nature and glory of redemption. With more general views of the subject, 
and an implicit reliance on the mercy of God through Jesus Christ, the 
humble sinner enters the way of life, which is walled by salvation : yet he is 
oppressed with an habitual sense of guilt, and often bowed down with fears, 



HE IS SALUTED BY THREE SHINING ONES. 53 

Then was Christian glad and lightsome, and said with a 
merry heart, He hath given me rest by his sorrow, and 
life by his death. Then he stood still awhile to look and 
wonder ; for it was very surprising to him, that the sight 
of the cross should thus ease him of his burden. He 
looked, therefore, and looked again, even till the springs that 
were in his head sent the waters down his cheeks. 1 Now, as 
he stood looking and weeping, behold three shining ones 
came to him, and saluted him with " Peace be to thee -" so 

1 Zech. xii. 10. 

till " the Comforter, who glorifies Christ, receives of Ms and shews it to 
him." 1 When in this divine light the soul contemplates the Redeemer's cross, 
and discerns more clearly his love to lost sinners in dying for them ; the 
motive and efficacy of his intense sufferings ; the glory of the divine perfec- 
tions harmoniously displayed in this surprising expedient for saving the lost ; 
the honour of the divine law and government, and the evil and desert of sin 
most energetically proclaimed, even in pardoning transgressors and reconciling 
enemies ; and the perfect freeness and sufficiency of this salvation : — then 
" his conscience is purged from dead works to serve the living God," by a 
simple reliance on the atoning blood of Emmanuel. This deliverance from 
the burden of guilt is in some respects Jinal, as to the well instructed and 
consistent believer : his former sins are buried, no more to be his terror and 
distress. He will indeed be deeply humbled under a sense of his guilt, and 
sometimes he may question his acceptance ; but his distress, before he under- 
stood the way of deliverance, was habitual, except in a few transitory seasons 
of relief, and often greatly oppressed him when most diligent and watchful ; 
whereas now he is only burdened when he has been betrayed into sin, or when 
struggling with peculiar temptations ; and he constantly finds relief by looking 
to the cross. Many indeed never attain to habitual peace : but this arises 
from remaining ignorance, error or negligence, which scriptural instructions 
are the proper means of obviating. — It was not however proper that our 
author should draw the character of his hero from the lowest order of 
Christians ; nay, it rather calls for our admiration, that in an allegory (which 
is the peculiar effort of a vigorous imagination), he was preserved, by 
uncommon strength of mind and depth of judgment, from stating Christian's 
experience above the general attainments of consistent believers under solid 
instructions. 

John xvi. 14. 



54 CHRISTIAN SINGS FOR JOY. 

the first said to him, " Thy sins be forgiven r / 91 the second 
stripped him of his rags, and clothed him with change of 
raiment f the third also set a mark upon his forehead, and 
gave him a roll with a seal upon it, 3 which he bid him 
look on as he ran, and that he should give it in at the 
celestial gate ; so they went their way.* Then Christian 
gave three leaps for joy, and went on singing : 

' Thus far did I come loaden with my sin, 
Nor could aught ease the grief that I was in, 
Till I came hither : what a place is this ! 
Must here he the "beginning- of my bliss ? 
Must here the burden fall from off my back ? 
Must here the strings that bound it to me crack ? 
Blest cross ! blest sepulchre ! blest rather be 
The Man that there was put to shame for me ! ' 

1 Mark ii. 5. 2 Zech. iii. 4. 3 Eph. i. 13. 

* Christian's tears, amidst his gladness, intimate that deliverance from 
guilt, by faith in the atoning sacrifice of Christ, tends to increase sorrow for 
sin, and abhorrence of it ; though it mingles even those affections with a sweet 
and solid pleasure. — By the ' three shining ones' the author alludes to the 
ministration of angels, as in some way subserving the comfort of the heirs of 
salvation : hut he could not mean to ascribe Christian's confidence to any im- 
pressions, or suggestions of texts to him "by a voice, or in a dream ; any more 
than he intended, by his view of the cross, to sanction the account that persons 
of heated imaginations have given, of their having seen one hang on a cross, 
covered with blood, who told them then* sins were pardoned ; while it has 
been evident that they never understood the spiritual glory, or the sanctifying 
tendency, of the doctrine of a crucified Saviour. Such things are the mere 
delusions of enthusiasm, from which our author was remarkably free : but the 
nature of an allegory led him to this method of describing the happy change 
that takes place in a pilgrim's experience, when he obtains " peace and joy 
in believing." The general tenor of the work sufficiently shews, that he 
considered spiritual apprehension of the nature of the atonement as the only 
source of genuine peace and comfort. As the ' mark in the forehead' evidently 
signifies the renewal of the soul to holiness, while ' the roll with the seal upon 
it' denotes such an assurance of acceptance, as appears most clear and satisfac- 
tory when the believer most attentively compares himself with the holy scrip- 
tures : so he could not possibly intend to ascribe these effects to any othei * 



CHRISTIAN FINDS THREE MEN ASLEEP. 55 

I saw then in my dream that he went on thus even 
Until he came at a bottom, where he saw, a little out of 
the way, three men fast asleep, with fetters upon their 
heels. The name of the one was Simple, another Sloth, 
and the third Presumption. 

Christian then, seeing them lie in this case, went to 
them, if peradventure he might awake them ; and cried, 
" You are like them that sleep on the top of a mast, 1 for 
the dead sea is under you, a gulph that hath no bottom : 
awake, therefore, and come away ; be willing, also, and I 
will help you off with your irons. He also told them, If 
he that goeth about like a roaring Hon comes by, you will 
certainly become a prey to his teeth. 2 With that they 

1 Prov. xxiii. 34. 2 1 Peter v. 8. 

agent than the Holy Spirit, for he alone as the Spirit of adoption enables a 
man to exercise in a lively manner all filial affections towards God ; and thus 
bears witness with his conscience, that his sins are pardoned, that he is justi- 
fied by faith in the righteousness of Emmanuel, a child of God, and an heir of 
heaven. They who have experienced this happy change will readily under- 
stand the language in which it is described ; and the abiding effects of their 
joy in the Lord, upon their temper and conduct, (like the impression of the 
seal after the wax is cooled,) completely distinguish it from the confidence and 
comfort of hypocrites and enthusiasts. It must, however, continue to be " the 
secret of the Lord, with them that fear him," " hidden manna," and " a white 
stone, having in it a new name written, which no man knoweth save he that 
receiveth it." * For even the ideas excited in our minds by external objects 
through our senses, and the pleasure often connected with them, can never be 
made intelligible to those who never had those senses. The man born blind 
cannot possibly have any idea of colours, or any conception of the pleasure of 
beholding beautiful objects; nor one born deaf, any idea of a trumpet's solemn 
sound, or of the pleasure arising from a concert of music. 

Here again we meet with an engraving, and the following lines : 
' Who 's this 1 The Pilgrim. How ! 'Tis very true : 

Old things are past away ; all *s become new. 

Strange ! he 's another man, upon my word ; 

They be fine feathers that make a fine bird.' 
1 Psalm xxv. 14. Rev. ii. 17. 



56 CHRISTIAN MET BY 

looked upon Mm, and began to reply in this sort : Simple 
said, I see no danger : Sloth said, Yet a little more sleep : 
and Presumption said, Every vat must stand upon his own 
bottom. And so they lay down to sleep again, and 
Christian went on his way.* 

Yet was he troubled to think that men in that danger 
should so little esteem the kindness of him that so freely 
offered to help them, both by awakening them, counselling 
them, and proffering to help them off with their irons. 
And as he was troubled thereabouts he espied two men 
come tumbling over the wall, on the left hand of the 
narrow way ; and they made up apace to him. The name 
of the one was Formalist, and the name of the other 
Hypocrisy. So, as I said, they drew up unto him, who 
thus entered with them into discourse. 

Chr. Gentlemen, whence came you, and whither do you 
go? 

* We were before informed that other ways ' butted down' upon * the strait 
way ; ' and the connexion of the allegory required the introduction of various 
characters besides that of the true believer. Many outwardly walk in the ways 
of religion, and seem to be pilgrims, who are destitute of those " things which 
accompany salvation." — The three allegorical persons next introduced are 
nearly related ; they appear to be pilgrims, but are a little out of the way, 
asleep and fettered. Many hear, and learn to talk about the peculiar doctrines 
of Christianity, and have transient convictions, who yet cleave to the world, 
and rest more securely in the bondage of sin and Satan, by means of their pro- 
fession of religion. They reject or pervert all instruction, hate all trouble, 
yet are confident that eveiy thing is and will be well with them ; while teachers 
after then- own hearts lull them with a syren's song, by confounding the form 
with the power of godliness ; and, if any one attempt, in the most affectionate 
manner, to warn them of their danger, they answer, (according to the tenor of 
the words here used,) ' Mind your own business ; we see no danger ; you shall 
not disturb our composure, or induce us to make so much ado about religion. 
See to yourselves, and leave us to ourselves.' Thus they sleep on, till death 
and judgment awake them ' 



FORMALIST AND HYPOCRISY. 5j 

Form. & Hyp. We were born in the land of Vain-glory, 
and are going for praise to Mount Zion. 

Chr. Why came you not in at the gate, which standeth 
at the beginning of the way ? Know you not that it is writ- 
ten, that " he that cometh not in by the door, but climbeth 
up some other way, the same is a thief and a robber T n 

They said, that to go to the gate for entrance was by 
all their countrymen counted too far about; and that 
therefore their usual way was to make a short cut of it, 
and to climb over the wall as they had done. 

Chr. Bat will it not be counted a trespass against the 
Lord of the city whither we are bound, thus to violate his 
revealed will ? 

They told him, that as for that he needed not trouble 
his head thereabout ; for what they did they had custom 
for; and could produce, if need were, testimony that 
would witness it for more than a thousand years. 

But, said Christian, will your practice stand trial at law ? 
They told him that custom, it being of so long a standing 
as above a thousand years, would doubtless now be ad- 
mitted as a thing legal, by an impartial judge : and besides, 
said they, if we get into the way, what matter is it which 
way we get in ? if we are in, we are in : thou art but in 
the way, who as we perceive came in at the gate ; and 
we are also in the way, that came tumbling over the wall ; 
wherein now is thy condition better than ours ? 

Chr. I walk by the rule of my Master, you walk by the 
rude working of your fancies; you are counted thieves 
already by the Lord of the way ; therefore I doubt you will 
not be found true men at the end of the way. You come 
in by yourselves without his direction; and shall go out by 
yourselves without his mercy. 

1 John x. 1. 



58 HOW CHRISTIAN IS DISTINGUISHED. 

To this they made him but little answer ; only they bid 
him look to himself. Then I saw that they went on 
every man his way, without much conference one with 
another ; save that these two men told Christian, That, as 
to laws and ordinances, they doubted not but they should 
as conscientiously do them as he. Therefore, said they, we 
see not wherein thou differest from us, but by the coat 
that is on thy back, which was, as we trow, given thee by 
some of thy neighbours to hide the shame of thy nakedness. 

Chr. By laws and ordinances you will not be saved, 1 
since you came not in by the door. And, as for this coat 
that is on my back, it was given me by the Lord of the 
place whither I go; and that, as you say, to cover my 
nakedness with. And I take it as a token of his kindness 
to me : for I had nothing but rags before, and besides, thus 
I comfort myself as I go ; Surely think I, when I come to 
the gate of the city, the Lord therefore will know me for 
good, since I have his coat on my back : a coat that he 
gave me freely in the day that he stript me of my rags. I 
have moreover a mark in my forehead, of which perhaps 
you have taken no notice, which one of my Lord's most 
intimate associates fixed there, in the day that my burden 
fell off my shoulders. I will tell you, moreover, that I 
had then given me a roll sealed, to comfort me by reading 
as I go on the way ; I was also bid to give it in at the 
celestial gate, in token of my certain going in after it : all 
which things I doubt you want, and want them because 
you came not in at the Gate.* 

1 Gal. ii. 16. 



* The true Christian will always be troubled at the vain confidence of many- 
professors : but he is more surprised by it at first than afterwards ; for he sets 
out with the idea, that all apparently religious people sincerely seek the salva- 



WAY UP THE HILL DIFFICULTY. 59 

To these things they gave him no answer; only they 
looked npon each other and laughed. Then I saw that 
they went on all, save that Christian kept before, who had 
no more talk but with himself, and that sometimes sighingly 
and sometimes comfortably : also he would be often reading 
in the roll that one of the shining ones gave him, by which 
he was refreshed.* 

I beheld then that they all went on till they came to the 
foot of the hill Difficulty ; at the bottom of which was a 
spring. There was also in the same place two other ways, 
besides that which came straight from the gate : one turned 
to the left hand, and the other to the right, at the bottom 
of the hill ; but the narrow way lay right up the hill ; and 
the name of the going up the side of the hill is called 
Difficulty. Christian now went to the spring, and drank 



tion of their souls. But at length experience draws his attention to those parts 
of scripture which mention tares among- the wheat, and foolish virgins among 
the wise. Formalist and Hypocrisy soon come in his way. These are near 
relations: the first represent such as hy notions and external observances 
deceive themselves ; the second those who more grossly attempt to impose upon 
others. They are both actuated by ' vain-glory,' and seek the applause of 
men by their most zealous professions and most specious actions ; while the 
credit thus acquired subserves also their temporal interests : but repentance, 
conversion, and the life of faith, would not only cost them too much labour, 
but destroy the very principle by which they are actuated. By a much ' shorter 
cut,' they become a part of the visible church, are satisfied with 'a form of god- 
liness, and kept in countenance by the example of great numbers of professed 
Christians, in every age and place. Their confidence, however, will not bear 
the light of scripture; they therefore, shrink from investigation, and treat 
with derision and reproaches all who would convince them of their fatal mis- 
take, or shew them the real nature of evangelical religion. 

* True Christians even when most assured of their acceptance, and compe- 
tent to perceive the awful delusion of false professors, find cause for sighs 
amidst their comforts, while employed in serious retired self-reflection. Nothing 
can exclude the uneasiness which arises from in-dwelling sin, and from the 
crimes and miseries they witness around them. 



(50 WAY UP THE HILL DIFFICULTY. 

thereof to refresh himself, 1 and then began to go up the 
hill, saying, 

The hill, though high, I covet to ascend, 

The difficulty will not me offend ; 

For I peroeive the way to life lies here : 

Come, pluck up heart, let 's neither faint nor fear ; 

Better, tho' difficult, the right way to go, 

Than wrong, though easy, where the end is woe. 

The other two also came to the foot of the hill ; but, 
when they saw that the hill was steep and high, and that 
there were two other ways to go ; and, supposing also that 
these two ways might meet again with that up which 
Christian went, on the other side of the hill ; therefore 
they were resolved to go in those ways. Now the name of 
one of those ways was Danger, and the name of the other 
Destruction. So the one took the way which is called 
Danger, which led him into a great wood ; and the other 
took directly up the way to Destruction, which led into a 
wide field full of dark mountains, where he stumbled and 
fell, and rose no more.* 

1 Isaiah xlix. 10. 



* The hill Difficulty represents those seasons and situations which require 
peculiar self-denial and exertion ; and are suited to prove the believer's since- 
rity, after he has obtained " a good hope through grace." — The frowns of the 
world, the sacrifice of temporal interests, outward circumstances of sharp afflic- 
tion and distress, together with the painful task of overcoming inveterate evil 
habits or constitutional propensities, (which during his first anxious earnest- 
ness seemed perhaps to be destroyed, though in fact they were only suspended ;) 
prove a severe test to his integrity : but there can be no hope except in pres- 
sing forward ; and the encouragements of the gospel prepare the soul for every 
conflict and effort. But there are also by-ways ; and the difficulty may often 
be avoided without a man's renouncing his profession. He may decline the self- 
denying duty, or refuse the demanded sacrifice, and find some plausible excuse 
to his own conscience, or among his neighbours. The true believer however is 
suspicious of these easier ways, on the right hand or on the left : his path lies 



THE ARBOUR ON THE SIDE OF THE HILL. 



61 




f^b.*-i5C»— 



looked then after Christian to 
see him go up the hill, where I 
perceived he fell from running to 
going, and from going to clamber- 
ing upon his hands and his knees 7 
because of the steepness of the 
place. Now about the mid-way 
to the top of the hill was a pleasant 
arbour, made by the Lord of the 
hill, for the refreshing of weary travellers. Thither 
therefore Christian got, where also he sat down to rest him. 
Then he pulled his roll out of his bosom, and read 
therein to his comfort. He also now began afresh to take 
a review of the coat, or garment, that was given him 
as he stood by the cross. Thus pleasing himself a 
while, he at last fell into a slumber, and thence into a 
fast sleep, which detained him in that place until it was 
almost night; and in his sleep his roll fell out of his 
hand. Now, as he was sleeping, there came one to him 
and awaked him, saying, " Go to the ant, thou sluggard : 
consider her ways and be wise." 1 And with that 



1 Prov. vi. 6. 



straight forward, and cannot be travelled without ascending- the hill ; which 
he desires to do, because his grand concern is to be found right at last. But 
they who chiefly desire at a cheap rate to keep up their credit and confidence 
venture into perilous or ruinous paths, till they either openly apostatize, or 
get entangled in some fatal delusion, and are heard of no more among the 
people of God. 

These lines are here inserted : 

* Shall they who wrong begin yet rightly end ? 
Shall they at all have safety for their friend ? 
No, no ; in headstrong manner they set out, 
And headlong they will fall at last, no doubt.* 



62 CHRISTIAN MEETS TIMOROUS AND MISTRUST. 

Christian suddenly started up, and sped on his way, and 
went apace till he came to the top of the hill.* 

Now when he was got np to the top of the hill there 
came two men running against him amain ; the name of 
the one was Timorous, and of the other Mistrust : to whom 
Christian said, Sirs, what is the matter you run the wrong 
way ? Timorous answered, that they were going to the 
city of Zion, and had got up that difficult place : but, said 
he, the further we go the more danger we meet with; 
wherefore we turned, and are going back again. 

Yes, said Mistrust, for just before us lie a couple of lions 
in the way, (whether sleeping or waking we know not;) 
and we could not think, if we came within reach, but they 
would presently pull us in pieces. 

Then said Christian, you make me afraid : but whither 
shall I flee to be safe ? If I go back to mine own country, 
that is prepared for fire and brimstone, and I shall certainly 
perish there : if I can get to the celestial city, I am sure 
to be in safety there. — I must venture : to go back is 

* The difficulties of believers often seem to increase as they proceed : this 
damps their spirits, and they find more painful exertion requisite than they 
once expected, especially when rejoicing' in the Lord: yet he helps them, and 
provides for their refreshment that they may not faint. But, whether their 
trials he moderated, or remarkable divine consolations be vouchsafed, it is, 
alas, very common for them to presume too much on their perseverance 
hitherto, or on the privileges to which they have been admitted ; and thus 
their ardour abates, their diligence and vigilance are relaxed, and they 
venture to allow themselves some respite. Then drowsiness steals upon them, 
darkness envelopes their souls, the evidences of their acceptance are obscured 
or lost, and the event would be fatal, did not the Lord excite them to renewed 
earnestness by salutary warnings and alarms. Nor are they at any time 
more exposed to this temptation, than when outward ease has succeeded 
to great hardships, patiently and conscientiously endured : for at such a crisis 
they are least disposed to question their own sincerity ; and Satan is sure to 
employ all his subtlety to lull them into security, and so in fact tempt them 
to abuse the Lord's special goodness vouchsafed to them. 



CHRISTIAN RETURNS TO SEEK HIS ROLL. 63 

nothing but death ; to go forward is fear of death, and life 
everlasting beyond it. I will yet go forward. — So Mistrust 
and Timorous ran down the hill, and Christian went on 
his way. But, thinking again of what he heard from the 
men, he felt in his bosom for his roll, that he might read 
therein and be comforted : but he felt and found it not. 
Then was Christian in great distress, and knew not what 
to do ; for he wanted that which used to relieve him, and 
that which should have been his pass into the celestial city. 
Here therefore he began to be much perplexed, and knew 
not what to do. At last he bethought himself that he had 
slept in the arbour that is on the side of the hill ; and 
falling down upon his knees he asked God forgiveness for 
that his foolish act, and then went back to look for his roll. 
But all the way he went back, who can sufficiently set 
forth the sorrows of Christian's heart? Sometimes he 
sighed, sometimes he wept, and oftentimes he chid himself 
for being so foolish to fall asleep in that place, which was 
erected only for a little refreshment for his weariness. 
Thus therefore he went back, carefully looking on this 
side and on that, all the way as he went, if happily he 
might find his roll that had been his comfort so many 
times in his journey. He went thus till he came again 
within sight of the arbour where he sat and slept ; but 
that sight renewed his sorrow the more, by bringing again, 
even afresh, his evil of sleeping unto his mind. Thus 
therefore he now went on bewailing his sinful sleep, saying, 
O wretched man that I am ! that I should sleep in the 
daytime I 1 that I should sleep in the midst of difficulty ! 
that I should so indulge the flesh as to use that rest for 
ease to my flesh, which the Lord of the hill hath erected 
only for the relief of the spirits of pilgrims ! How many 

1 1 Thess. v. 7, 8. Rev. ii. 4, 5. 



64 CHRISTIAN RETURNS TO SEEK HIS ROLL. 

steps have I taken in vain ! Thus it happened to Israel, 
for their sin, they were sent back again by the way of the 
Red Sea : and I am made to tread those steps with sorrow, 
which I might have trod with delight, had it not been for 
this sinful sleep. How far might I have been on my way 
by this time ! I am made to tread those steps thrice over, 
which I needed not have trod but once ; yea, now also I 
am like to be benighted, for the day is almost spent : Oh 
that I had not slept !* 

Now by this time he was come to the arbour again, 
where for a while he sat down and wept ; but at last, (as 
Christian would have itf) looking sorrowfully down under 

* Some persons are better prepared to struggle through difficulties, than to 
face dangers. Alarming convictions induce them to exercise a temporary 
self-denial, and to exert themselves with diligence; yet the very appearance 
of persecution drives them back to their forsaken courses and companions. 
Through unbelief, distrust, and timidity, they fear the rage of men more 
than the wrath of God ; and never consider how easily the Lord can restrain 
or disarm the fiercest persecutors. Even true Christians are often alarmed by 
the discourse of such persons ; but, as they believe the word of God, they 
are " moved by fear" to go forward at all hazards. Nay the very terrors, 
which induce mere professors to apostasy, excite upright souls to renewed 
self-examination by the holy scriptures, that they may "rejoice in hope" 
amidst their perils and tribulations : and this discovers to them those decays 
in the vigour of their affections, and consequently in the evidences of their 
acceptance, which had before escaped their notice. — Christian's perplexity, 
remorse, complaints, and self-reproachings, when he missed his roll, and 
went back to seek it, exactly suit the experience of humble and conscientious 
believers, when watchfulness has brought their state into uncertainty: but 
they do not at all accord to that of professors who strive against all doiibts in- 
discriminately, more than against any sin whatever, unless connected with 
open scandal ; who labour hard to keep up their confidence against evidence, 
amidst continued negligence and allowed sins ; and exclaim against sighs, 
tears, and tenderness of conscience as legality and unbelief. — No doubt Bunyan 
would have excluded such characters from the company of his pilgrims ! 

t All the old copies here read, ' as Christian woidd have it :' which must 
mean that the Lord fully granted his desire. Modern editors have substituted 
' as Providence would have it.' 



CHRISTIAN FINDS KIS ROLL. 65 

the settle, there he espied his roll : the which he with 
trembling and haste catched up and put it into his bosom. 
But who can tell how joyful this man was when he had 
gotten his roll again ? For this roll was the assurance of 
his life, and acceptance at the desired haven. Therefore 
he laid it up in his bosom, gave thanks to God for directing 
his eye to the place where it lay, and with joy and tears 
betook himself again to his journey. But O how nimbly 
now did he go up the rest of the hill !* — Yet before he 
got up, the sun went down upon Christian ; and this made 
him again recall the vanity of his sleeping to his remem- 
brance : and thus he again began to condole himself; O 
thou sinful sleep ! how for thy sake am I like to be 
benighted in my journey ! I must walk without the sun, 
darkness must cover the path of my feet, and I must hear 
the noise of doleful creatures, because of my sinful sleep ! 
— Now also he remembered the story that Mistrust and 
Timorous told him of, how they were frighted with the 
sight of the lions. Then said Christian to himself again, 
These beasts range in the night for their prey ; and if they 
should meet with me in the dark how should I shift them ? 
how should I escape being by them torn in pieces ?f Thus 



* By means of extraordinary diligence, with renewed application to the 
hlood of Christ, the heliever in time recovers his warranted confidence, and 
God "restores to him the joy of his salvation:" hut he must, as it were, pass 
repeatedly over the same ground with sorrow, which, had it not heen for his 
negligence, he might have passed at once with comfort. 

t Believers may recover their evidences of acceptance, and yet suffer 
many troubles as the effects of their past unwatchfulness. The Lord rebukes 
and chastens those whom he loves; genuine comfort springs immediately from 
the vigorous exercise of holy affections in communion with God, which may 
he suspended even when no doubts are entertained of final salvation : and the 
true penitent is least disposed to forgive himself, when most satisfied that the 
Lord hath forgiven him. 

F 



66 BUT IS BENIGHTED. THE HOUSE BEAUTIFUL. 

he went on his way. But, while he was thus bewailing his 
unhappy miscarriage, he lift up his eyes, and behold there 
was a very stately palace before him, the name of which 
was Beautiful, and it stood just by the highway side.* 

So I saw in my dream that he made haste and went 
forward, that if possible he might get lodging there. Now 
before he had gone far, he entered into a very narrow pas- 
sage, which was about a furlong off of the Porter's lodge ; 
and, looking very narrowly before him as he went, he 
espied two lions in the way. Now, thought he, I see the 
danger that Mistrust and Timorous were driven back by. 
(The lions were chained, but he saw not the chains.) Then 
he was afraid, and thought also himself to go back after 

* Hitherto Christian has been a solitary pilgrim : but we must next con- 
sider him as admitted to the communion of the faithful, and joining- with 
them in the most solemn public ordinances. This is represented under the 
emblem of the house Beautiful, and the pilgrim's entertainment in it. — Mr. 
Bunyan was a protestant dissenter, an independent in respect of church - 
government and discipline : an antipcedobaptist, or one who deemed adult 
professors of repentance and faith the only proper subjects of baptism, and 
immersion the only proper mode of administering that ordinance. He must, 
therefore, have intended to describe especially the admission of the new con- 
vert as a member of a dissenting church, (which consists of the communicants 
only,) upon a profession of faith, and with adult baptism by immersion : but 
as he held open communion with pcedobaptists, the last circumstance is not 
necessarily included. Indeed he has expressed himself so candidly and cauti- 
ously, that his representations may suit the admission of members into the 
society of professt'd Christians, in any communion, where a serious regard i* 
spiritual religion is in this respect maintained. — It may perhaps be questioned, 
how far, in the present state of things, this is practicable : but we can scarcely 
deny it to be very desirable, that Christian societies should be formed accord- 
ing to the principles here exhibited : such would indeed be very beautiful, 
honourable to God, conducive to mutual edification, and examples to the 
world around them. Various expedients also may be adopted for thus pro- 
moting the communion of the saints : and surely more might be done than is 
at present, perhaps any where, vere all concerned to attempt it boldly, 
earnestly, and with united efforts. 



THE LIONS. THE PORTER WATCHFUL. 6*J 

them ; for lie thought nothing but death was before him. 
But the porter at the lodge, whose name is Watchful, per- 
ceiving that Christian made a halt, as if he would go back, 
cried unto him, saying, Is thy strength so small? 1 Fear 
not the lions, for they are chained, and are placed there 
for trial of faith where it is, and for discovery of those 
that have none : keep in the midst of the path and no 
hurt shall come unto thee.* 

Then 1 saw that he went on trembling for fear of the 
lions : but, taking good heed to the directions of the 
porter, he heard them roar, but they did him no harm. 
Then he clapped his hands, and went on till he came and 
stood before the gate where the porter was. Then said 
Christian to the porter, Sir, what house is this ? and, may 
I lodge here to-night ? The porter answered, This house 

1 Mark iv. 40. 



* A public profession of faith exposes a man to more opposition from relatives 
and neighbours, than a private attention to religion ; and in our author's days 
it was commonly the signal for persecution : for which reason he places the 
lions in the road to the house Beautiful. — Sense perceives the dangers, and the 
imagination, through the suggestions of Satan, exceedingly magnifies them : 
but faith alone can discern the secret restraints which the Lord lays on the 
minds of opposers ; and even believers are apt to be needlessly fearful on such 
occasions. But the vigilant pastors of the flock obviate their fears, and by 
seasonable admonitions animate them to press forward, assured that nothing 
shall do them any real harm, and that all shall eventually prove beneficial to 
them. 

We meet with the following lines in the old copies, which refer to the 
pilgrim's present situation : 

Difficulty is behind, fear is before, 

Though he's got on the hill, the lions roar : 

A Christian man is never long at ease ; 

When one fright's gone, another doth him seize.' 

F 2 



68 THE PORTER QUESTIONS HIM AND CALLS DISCRETION. 

was "built by the Lord of the hill,, and he built it for the 
relief and security of pilgrims. The porter also asked 
whence he was ? and whither he was going ? 

Chr. I am come from the City of Destruction, and am 
going to Mount Zion ; but because the sun is now set, I 
desire, if I may, to lodge here to-night. 

Por. What is your name ? 

Chr. My name is now Christian, but my name at the 
first was Graceless : I came of the race of Japheth, 1 whom 
God will persuade to dwell in the tents of Shem. 

Por. But how doth it happen, that you come so late ? 
The sun is set. 

Chr. I had been here sooner, but that, wretched man 
that I am ! I slept in the arbour that stands on the hill- 
side. Nay, I had, notwithstanding that, been here much 
sooner, but that in my sleep I lost my evidence, and came 
without it to the brow of the hill ; and then, feeling for 
it and finding it not, I was forced with sorrow of heart to 
go back to the place where I slept my sleep ; where I 
found it, and now I am come.* 

Por. Well, I will call out one of the virgins of this 
place, who will, if she likes your talk, bring you in to the 

1 Gen. ix. 27. 



* The Porter's inquiries and Christian's answers exhibit our author's senti- 
ments, on the caution with which members should be admitted into the com- 
munion of the faithful : and it veiy properly shews, how ministers, by private 
conversation, may form a judgment of a man's profession, whether it be in- 
telligent and the result of experience, or notional and formal. — Christian 
assigned his sinful sleeping as the cause of his arriving so late. When 
believers are oppressed with prevailing doubts of their acceptance, they are 
backward in joining themselves to the people of God; and this often tempts 
them to sinful delays, instead of exciting them to greater diligence. 




I 






THE VIRGINS PIETY, PRUDENCE, AND CHARITY. 69 

rest of the family, according to the rules of the house. 
So Watchful the porter rang a bell, at the sound of which 
came out at the door of the house a grave and beautiful 
damsel, named Discretion, and asked why she was 
called. 

The porter answered, This man is in a journey from the 
City of Destruction to Mount Zion : but, being weary and 
benighted, he asked me if he might lodge here to-night : 
so I told him I would call for thee, who after discourse 
had with him, may est do as seemeth thee good, even ac- 
cording to the law of the house. 

Then she asked him whence he was, and whither he 
was going ; and he told her. She asked him also how he 
got into the way ; and he told her. Then she asked him 
what he had seen and met with in the way ; and he told 
her. And at last she asked his name. So he said, It is 
Christian ; and I have so much the more a desire to lodge 
here to-night, because, by what I perceive, this place was 
built by the Lord of the hill for the relief and security of 
pilgrims. So she smiled, but the water stood in her eyes; 
and after a little pause she said, I will call forth two or 
three more of the family. So she ran to the door and 
called out Prudence, Piety, and Charity, who, after a little 
more discourse with him, had him into the family ; and 
many of them meeting him at the threshold of the house, 
said, Come in, thou blessed of the Lord ; this house was 
built by the Lord of the hill, on purpose to entertain such 
pilgrims in. Then he bowed his head, and followed them 
into the house. So when he was come in and set down 
they gave him something to drink, and consented toge- 
ther, that until supper was ready, some of them should 
have some particular discourse with Christian, for the best 
improvement of time ; and they appointed Piety, and 



70 PIETY CONVERSES WITH CHRISTIAN. 

Prudence, and Charity, to discourse with him ; and thus 
they began.* 

Pi. Come, good Christian, since we have been so lov- 
ing to you to receive you into our house this night, let 
us, if perhaps we may better ourselves thereby, talk with 
you of all things that have happened to you in your pil- 

grimage.f 

Chr. With a very good-will ; and I am glad you are so 
well disposed. 

Pi. What moved you at first to betake yourself to a 
pilgrim's life? 

Chr. I was driven out of my native country by a dread- 
ful sound that was in mine ears ; to wit, that unavoidable 
destruction did attend me if I abode in that place where 
I was. 

* The discourse of Discretion •with the pilgrim represents such precautions 
and inquiries into the character and views of a professor, as may he made use of 
by any body of Christians in order to prevent the intrusion of improper persons. 
The answers given to the several questions proposed constitute the proper ex- 
ternal qualifications for admission to the Lord's table, when there is nothing in a 
man's principles and conduct inconsistent with them; for the Lord alone can 
judge how far they accord to the inward dispositions and affections of the heart. 
— By the discourse of others belonging to the family with Christian, previously to 
his admission, the author probably meant, that members should be admitted into 
Christian societies with the approbation of the most prudent, pious, and candid 
part of those that constitute them ; and according to the dictates of those 
graces or endowments here personified. — By giving him 'something to eat 
before supper,' be probably referred to tbose preparatory sermons and devotions, 
by which the administration of the Lord's supper was then frequently, and with 
great propriety, introduced. 

t The further conversation of Piety and her companions with Christian was 
subsequent to his admission, and represents the advantage of the communion 
of the saints, and the best method of conducting it. — To lead believers to a 
serious review of the way in which they have been led hitherto is every way 
profitable, as it tends to increase humiliation, gratitude, faith, and hope ; and 
must, therefore, proportionably conduce to the glory of God, and the edification 
of their brethren. 



WHO RELATES WHAT HE HAD MET WITH. *J L 

Pi. But how did it happen that you came out of your 
country this way ? 

Chr. It was as God would have it ; for when I was 
under the fears of destruction, I did not know whither to 
go : but by chance there came a man even to me, as I was 
trembling and weeping/ whose name is Evangelist, and he 
directed me to the wicket-gate, which else I should never 
have found, and so set me into the way that hath led me 
directly to this house. 

Pi. But did you not come by the house of the Inter- 
preter? 

Chr. Yes, and did see such things there, the remem- 
brance of which will stick by me as long as I live : espe- 
cially three things; to wit, how Christ, in despite of Satan, 
maintains his work of grace in the heart ; how the man 
had sinned himself quite out of hopes of God's mercy ; 
and also the dream of him that thought in his sleep the 
day of judgment was come. 
/_ Pi. Why, did you hear him tell his dream ? 

Chr. Yes, and a dreadful dream it was, I thought ; it 
made my heart ache as he was telling of it : but yet I am 
glad I heard it. 

Pi. Was this all you saw at the house of the Inter- 
preter ? 

Chr. No; he took me and had me where he shewed me 
a stately palace, and how the people were clad in gold that 
were in it ; and how there came a venturous man, and cut 
his way through the armed men that stood in the door to 
keep him out ; and how he was bid to come in and win 
eternal glory. Methought those things did ravish my 
heart. I would have staid at that good man's house a 
twelvemonth, but that I knew I had further to go. 

Pi. And what saw you else in the way ? 



72 PRUDENCE QUESTIONS CHRISTIAN. 

Chr. Saw ! why I went but a little further, and I saw 
One, as I thought in my mind, hang bleeding upon a 
tree ; and the very sight of him made my burden fall off 
my back ; for I groaned under a heavy burden, but then 
it fell down from off me. It was a stange thing to me, 
for I never saw such a thing before; yea, and while I 
stood looking up (for then I could not forbear looking), 
three shining ones came to me : one of them testified that 
my sins were forgiven me ; another stripped me of my 
rags, and gave me this broidered coat which you see ; and 
the third set the mark which you see in my forehead, and 
gave me this sealed roll ; — and with that he plucked it out 
of his bosom. 

Pi. But you saw more than this, did you not ? 

Chr. The things that I have told you were the best : 
yet some other matters I saw; as namely, I saw three men, 
Simple, Sloth, and Presumption, lie asleep, a little out of 
the way as I came, with irons upon their heels ; but do 
you think I could awake them ? I also saw Formalist and 
Hypocrisy come tumbling over the wall, to go, as they 
pretended, to Zion ; but they were quickly lost ; even as I 
myself did tell them, but they would not believe. But, 
above all, I found it hard work to get up this hill, and as 
hard to come by the lions' mouths : and truly, if it had 
not been for the good man the porter, that stands at the 
gate, I do not know but that, after all, I might have gone 
back again; but now I thank God, I am here; and I 
thank you for receiving of me. 

Then Prudence thought good to ask him a few ques- 
tions, and desired his answer to them. 

Pr Do you think sometimes of the country from whence 
you came ? 

Chr. Yes, but with much shame and detestation. Truly, 



WHO SHEWS HIS CONFLICTS AND COMFORTS. 7$ 

" if I had been mindful of that country from whence I 
came out, I might have had opportunity to have returned ; 
but now I desire a better country, that is a heavenly." 1 

Pr. Do you not yet bear away with you some of the 
things that then you were conversant withal ? 

Chr. Yes, but greatly against my will; especially my 
inward and carnal cogitations, with which all my country- 
men, as well as myself, were delighted : but now all those 
things are my grief; and, might I but choose mine own 
things, I would choose never to think of those things more ; 
but, when I would be doing of that which is best, that 
which is worst is with me. 2 

Pr. Do you not find sometimes as if those things were 
vanquished, which at other times are your perplexity ? 

Chr. Yes, but that is but seldom ; but they are to me 
golden hours in which such things happen to me. 

Pr. Can you remember by what means you find your 
annoyances at times as if they were vanquished ? 

Chr. Yes : when I think what I saw at the cross, that 
will do it ; and when I look upon my broidered coat, that 
will do it ; also when I look into the roll that I carry in 
my bosom, that will do it ; and when my thoughts wax 
warm about whither I am going, that will do it. 

Pr. And what is it that makes you so desirous to go to 
Mount Zion? 

Chr. Why, there I hope to see him alive that did hang 
dead on the cross ; and there I hope to be rid of all those 
things that to this day are in me an annoyance to me : 
there they say there is no death ; 3 and there I shall dwell 
with such company as I like best. For, to tell you the 
truth, I love him because I was by him eased of my burden ; 

1 Heb. xi. 16. 2 Rom. vii. 3 Isa. xxv. 8. Rev. xxi. 4. 



74 CHARITY QUESTIONS CHRISTIAN. 

and I am weary of my inward sickness. I would fain be 
where I shall die no more, and with the company that shall 
continually cry, " Holy, holy, holy."* 

Then said Charity to Christian, Have you a family ? are 
you a married man ? 

Chr. I have a wife and four small children. 

Char. And why did you not bring them along with you ? 

Then Christian wept, and said, Oh, how willingly would 
I have done it ! but they were all of them utterly averse 
to my going on pilgrimage. 

Char. But you should have talked to them, and have 
endeavoured to shew them the danger of being left behind. 

Chr. Sol did : and told them also that God had shewed 
to me of the destruction of our city ; but I seemed to them 
as one that mocked, and they believed me not. 1 

Char. And did you pray to God that he would bless 
your counsel to them ? 

Chr. Yes, and that with much affection ; for you must 
think that my wife and poor children were very dear unto 
me. 

Char. But did you tell them your own sorrow, and fear 

Gen. xix. 14. 



• * Men may learn any doctrine by human teaching, and relate by rote any 
experience ; nay, general convictions, transient affections, and distinct notions 
may impose upon the man himself, and he may mistake them for true conver- 
sion. The best method of avoiding- this dangerous rock consists in daily self- 
examination, and constant prayer to be preserved from it : and, as far as we 
are concerned to form a judgment of others, in order to perfoi'm our several 
duties towards them, prudence is especially required, and will suggest such 
questions as are here proposed. The true Christian's inmost feelings will best 
explain the answers, which no exposition can elucidate to those who are un- 
acquainted with the conflict to which they refer. — The golden hours (fleeting 
and precious,) are earnests of the everlasting holy felicity of heaven. 



WHO SHEWS WHY HE CAME ALONE. *J5 

of destruction ? for I suppose that destruction was visible 
enough to you. 

Chr. Yes, over , and over, and over. They might also 
see my fears in my countenance, in my tears, and also in 
my trembling under the apprehension of the judgmenst 
that did hang over our heads : but all was not sufficient to 
prevail with them to come with me. 

Char. But what could they say for themselves why they 
came not? 

Chr. Why, my wife was afraid of losing this world ; 
and my children were given to the foolish delights of 
youth : so, what by one thing, and what by another, they 
left me to wander in this manner alone. 

Char. But did you not with your vain life damp all that 
you by words used by way of persuasion to bring them 
away with you ? 

Chr. Indeed I cannot commend my life, for I am con- 
scious to myself of many failings therein. I know also 
that a man by his conversation may soon overthrow what 
by argument or persuasion he doth labour to fasten upon 
others for their good. Yet this I can say, I was very wary 
of giving them occasion, by any unseemly action, to make 
them averse to going on pilgrimage. Yea, for this very 
thing they would tell me I was too precise ; and that I 
denied myself of things (for their sakes,) in which they 
saw no evil. Nay, I think I may say that, if what they 
saw in me did hinder them, it was my great tenderness in 
sinning against God, or of doing any wrong to my neigh- 
bour. 

Char. Indeed (i Cain hated his brother, because his own 
works were evil, and his brother's righteous f n and if thy 
wife and children have been offended with thee for this, 

1 1 John iii. 12. 



76 THEIR DISCOURSE DURING SUPPER. 

they hereby shew themselves to be implacable to good ; 
and thou hast delivered thy soul from their blood. 1 * 

Now I saw in my dream that thus they sat talking to- 
gether until supper was ready. So when they had made 
ready they sat down to meat. Now the table was furnished 
with fat things, and with wine that was well refined ; and 
all their talk at the table was about the Lord of the hill ; 
as, namely, about what he had done, and wherefore he did 
what he did, and why he had builded that house : and by 
what they said I perceived that he had been a great warrior 
and had fought with and slain him that had the power of 
death f but not without great danger to himself; which 
made me love him the more. 

For, as they said, and as I believe, said Christian, he did 
it with the loss of much blood. But that which put glory 
of grace into all he did was, that he did it of pure love to 
his country. And besides there were some of them of the 
household that said, they had seen and spoken with him 
since he did die on the cross ; and they have attested that 
they had it from his own lips, that he is such a lover of 
poor pilgrims, that the like is not to be found from the 
east to the west. 

They, moreover, gave an instance of what they affirmed, 
and that was, he had stripped himself of his glory that he 

1 Ezek. iii. 19. 2 Heb. ii. 14, 15. 

* When we know the value of our own souls, we shall become greatly- 
solicitous for the souls of others. It is therefore a very suspicious circumstance 
when a man professing godliness shews no earnestness in persuading those he 
loves best to seek salvation : and it is absurd in the extreme to excuse this 
negligence by arguments taken from God's secret purposes, when these have 
no influence on the conduct of the very same persons in their temporal con- 
cerns ! — Charity's discourse with Chi'istian shews the author's sentiments of 
the duties of believers in this most important concern ; and of the real reasons 
why carnal men reject the gospel. 



THE CHAMBER, PEACE. 77 

might do this for the poor ; and that they heard him say 
and affirm, that he would not dwell in the mountain of 
Zion alone. They said, moreover, that he had made many 
pilgrims princes, though by nature they were beggars 
born, and their original had been the dunghill. 1 * 

Thus they discoursed together till late at night ; and, 
after they had committed themselves to their Lord for 
protection, they betook themselves to rest. The pilgrim 
they laid in a large upper chamber, whose windows opened 
towards the sun-rising; the name of the chamber was 
Peace; where he slept till break of day, and then he 
awoke and sang, 

Where am I now 1 Is this the love and care 
Of Jesus, for the men that pilgrims are, 
Thus to provide ! That I should he forgiven 
And dwell already the next door to heaven !t 

1 1 Sam. ii. 8. Psalm cxiii. 7. 



* The administration of the Lord's Supper is here emhlematically described. 
In it the person, humiliation, sufferings, and death of Christ, with the motive 
and event of them, are kept in perpetual remembrance. By seriously con- 
templating these interesting subjects, with the emblems of his body wounded, 
and^his blood shed before our eyes ; and by professing our cordial acceptance 
of his salvation, and surrender of ourselves to his service ; we find every holy 
affection revived and invigorated, and our souls humbled and softened in deep 
repentance, inspired with calm confidence, animated to thankful, zealous, 
self-denying obedience, and enlarged tender affection for our fellow Christians, 
with compassionate forgiving love of our most inveterate enemies. The 
believer will readily apply the allegorical representation of ' the Lord of the 
hill,' 1 to the love of Christ for lost sinners, which no words can adequately 
describe, for " it passeth knowledge." 

t That peace of conscience and serenity of mind which follow a humble 
upright profession of faith in Christ, and communion with him and his people, 
is not the effect of a mere outward observance ; but of that inward disposition 
of heart which is thus cultivated, and of the Lord's blessing on his own 

1 Isa. xxv. 6, 7. 



78 THE STUDY AND THE RECORDS. 

So in the morning they all got up ; and, after some 
more discourse, they told him that he should not depart 
till they had shewed him the rarities of that place. And 
first they had him into the study, where they shewed him 
records of the greatest antiquity ; in which, as I remember 
my dream, they shewed him, first the pedigree of the Lord 
of the hill, that he was the Son of the Ancient of Days, 
and came by an eternal generation. Here also were more 
fully recorded the acts that he had done, and the names 
of many hundreds that he had taken into his service ; and 
how he had placed them in such habitations that could 
neither by length of days nor decays of nature be 
dissolved. 

Then they read to him some of the worthy acts that 
some of his servants had done : as how they had " subdued 
kingdoms, wrought righteousness, obtained promises, stop- 
ped the mouths of lions, quenched the violence of fire, 
escaped the edge of the sword, out of weakness were made 
strong, waxed valiant in fight, and turned to flight the 
armies of the aliens." 1 

Then they read again in another part of the records of 
the house, where it was shewed how willing their Lord 
was to receive into his favour any, even any, though they 
in time past had offered great affronts to his person and 
proceedings. Here also were several other histories of 
many other famous things, of all which Christian had a 
view: as of things both ancient and modern; together 
with prophesies and predictions of things that have their 

1 Heb. xi. 33, 34. 

appointments. This is here represented by the chamber of Peace : it raises 
the soul above the care and bustle of this vain world, and springs from the 
healing- beams of the Sun of rigbteousness. 



THE ARMOURY AND ITS CURIOSITIES. *J9 

certain accomplishment, both to the dread and amazement 
of enemies, and the comfort and solace of pilgrims.* 

The next day they took him and had him into the 
Armoury, where they shewed him all manner of furniture 
which their Lord had provided for pilgrims, as sword, 
shield, helmet, breast-plate, all-prayer, and shoes that 
would not wear out. And there was here enough of this 
to harness out as many men, for the service of their Lord, 
as there be stars in the heaven for multitude. 

They also shewed him some of the engines with which 
some of his servants had done wonderful things. They 
shewed him Moses's rod ; the hammer and nail with which 
Jael slew Sisera; the pitchers, trumpets, and lamps too, 
with which Gideon put to flight the armies of Midian. 
Then they shewed him the ox's goad wherewith Shamgar 
slew six hundred men. They shewed him also the jaw- 
bone with which Samson did such mighty feats. They 
shewed him moreover the sling and stone with which 
David slew Goliath of Gath ; and the sword also with 
which their Lord will " kill the man of sin," in the day 
that he shall rise up to the prey. They shewed him 
besides many excellent things, with which Christian was 
much delighted. This done they went to their rest again.f 



* Christian communion, properly conducted, tends to enlarge the believer's 
acquaintance with the holy scriptures : and this conduces to increase faith, 
hope, love, patience, and fortitude ; to animate the soul in emulating- the 
illustrious examples there exhibited ; and to furnish instruction for every good 
work. 

+ The provision made in Christ and his fulness, for maintaining- and 
increasing, in the hearts of his people those holy affections, by the vigorous 
exercise of which victory is obtained over all enemies, is here represented by 
the Armoury. 1 This suffices for all who seek to be supplied from it, how many 
soever they be. We ought, therefore, to " take to ourselves the whole armour 

1 Eph. vi. 10—18. 1 Thess. v. 6. 



80 THE DELECTABLE MOUNTAINS. 

Then I saw in my dream that on the morrow he got up 
to go forwards, but they desired him to stay till the next 
day also ; and then said they, we will, if the day be clear, 
shew you the Delectable Mountains ; which, they said, 
would yet further add to his comfort, because they were 
nearer the desired haven than the place where at present 
he was. So he consented and stayed. When the morning 
was up, they had him to the top of the house, and bid him 
look south : so he did ; and behold, at a great distance, 1 
he saw a most pleasant mountainous country, beautified 
with woods, vineyards, fruits of all sorts, flowers also, with 
springs and fountains, very delectable to behold. Then 
he asked the name of the country, They said it was 
Immanuers land ; and it is as common, said they, as this 
hill is, to and for all the pilgrims. And, when thou 
comest there, from thence, said they, thou mayest see to 
the gate of the celestial city, as the shepherds that live 
there will make appear.* 

Now he bethought himself of setting forward, and they 

1 Isa. xxxiii. 16, 17. 

of God," and "put it on," by diligently using- all the means of grace ; and we 
may assist others, by our exhortations, counsels, example, and prayers, to do 
the same. — The following allusions to the scriptural history, which have a 
peculiar propriety in an allegory, intimate that the means of grace are made 
effectual by the power of God, which we should depend on, in implicit 
obedience to his appointments. 

* The Delectable Mountains, as seen at a distance, represent those distinct 
views of the privileges and consolations, attainable in this life, with which 
believers are sometimes favoured, when attending on divine ordinances, or 
diligently making a subsequent improvement of them. The hopes thus 
inspired prepare them for pressing forward through dangers and hardships. 
This is the pre-eminent advantage of Christian communion, and can only be 
enjoyed at some special seasons, when the Sun of righteousness shines upon 
the soid. 



CHRISTIAN ARMED GOES ON HIS WAY. 81 

were willing he should. But first, said they, let us go 
again into the Armoury. So they did : and when he came 
there they harnessed him from head to foot with what 
was of proof, lest perhaps he should meet with assaults in 
the way. He heing therefore thus accoutred walked out 
with his friends to the gate, and there he asked the Porter 
if he saw any pilgrims pass by? Then the Porter answered, 
Yes* 

Chr. Pray did you know him ? 

Por. I asked his name, and he told me it was Faithful. 

Oh, said Christian, I know him : he is my townsman, 
my near neighbour, he comes from the place where I was 
born : how far do you think he may be before ? 

Por. He has got by this time below the hill. 

"Well, said Christian, good Porter, the Lord be with 
thee, and add to all thy blessings much increase, for the 
kindness that thou hast shewed to me. 

Then he began to go forward ; but Discretion, Piety, 
Charity, and Prudence would accompany him down to the 
foot of the hill. So they went on together, reiterating 
their former discourses, till they came to go down the hill. 
Then said Christian, as it was difficult coming up, so, so far 
as I can see, it is dangerous going down. Yes, said Pru- 
dence, so it is ; for it is a hard matter for a man to go 
down into the valley of Humiliation, as thou art now, and to 
catch no slip by the way : therefore, said they, are we come 

* The ordinances of public or social worship are only the means of being" 
religious, not the essence of religion itself. Having' renewed our strength by 
waiting on the Lord, we must go forward by attending with greater diligence 
to the duties of our several stations ; preparing to resist temptations, which 
often assault us after special seasons of divine consolation. Ministers, there- 
fore, and experienced believers, should warn converts to expect trials and 
conflicts, and recommend to them such companions as may be a comfort and 
help in their pilgrimage. 

G 



82 



THE VALLEY OF HUMILIATION. 



out to accompany thee down the hill, So he began to go 
down, but very warily, yet he caught a slip or two. 



hen I saw in my dream, that 
these good companions, when 
Christian was gone down to the 
bottom of the hill, gave him a loaf 
of bread, a bottle of wine, and a 
cluster of raisins; and then" he 
went on his way.* 

But now, in this valley of Humiliation, poor Christian 
was hard put to it; for he had gone but a little way, 
before he espied a foul Fiend coming over the field to meet 
him : his name is Apollyon. Then did Christian begin 
to be afraid, and to cast in his mind whether to go back 
or to stand his ground. But he considered again that he 




* The humiliation requisite for receiving Christ, obtaining peace, and 
making a good confession of faith, is general and indistinct, compared -with 
that which may be acquired by subsequent study, observation, and experience, 
especially amidst trials and conflicts ; and the Lord commonly dispenses 
comfort and humbling dispensations alternately, that the believer may 
neither be elated nor depressed above measure. 1 — The valley of Humiliation, 
therefore, is judiciously placed beyond the house Beautiful. Some explain it 
to signify a Christian's outward circumstances, when reduced to poverty, or 
subjected to great temporal losses by professing the gospel ; and perhaps the 
author had this idea in his mind : yet these could only be viewed as means of 
producing inward humiliation. In going down into the valley, the believer 
will greatly need the assistance of discretion, piety, charity, and prudence, 
and the recollection of the instructions and counsels of such Christians as 
are eminent for these endowments : for humiliating dispensations and 
experiences excite the latent evils of the heart, and often cause men to speak 
and act unadvisedly ; so that, notwithstanding every precaution, the review 
will commonly discover many things which excite the remorse and sorrow of 
deep repentance. 

1 2 Cor. xii. 1—5. 



THE FIEND APOLLYON. 83 

had no armour for his back, and therefore thought that 
to turn the back to him might give him greater advantage, 
with ease to pierce him with his darts : therefore he re- 
solved to venture, and stand his ground : for, thought he, 
had I no more in my eye than the saving of my life, it 
would be the best way to stand.* 

* Under discouraging' circumstances the believer may be tempted to 
murmur, despond, or seek relief from the world. Finding his too sanguine 
expectations not answered ; that he grows worse rather than better in his 
opinion of himself; that his comforts are transitory; and that much reproach, 
contempt, and loss are incurred by his profession of religion, discontent will 
often rise up in his heart, and weakness of faith will expose him to sharp 
conflicts. — Mr. Bunyan, having experienced, in an uncommon degree, the 
most dreadful temptations, was probably led by that circumstance to speak on 
this subject in language not very intelligible to those who have been exempted 
from such painful exercises. The nature of his work required that they 
should be described under outward emblems ; but the inward suggestions of 
evil spirits are especially intended. These seem to have peculiar access to the 
imagination, and are able to paint before that illusive faculty the most alluring 
or terrifying representations, as if they were realities. — Apollyon signifies the 
destroyer : l and, in carrying on the work of destruction, fallen angels 
endeavour, by various devices, to deter men from prayer, and to render them 
afraid of those things without which the life of faith cannot be maintained ; 
in order that, after convictions, they may be led to give up religion, as the 
only method of recovering their composure. Many "having no root in 
themselves," thus gradually fall away ; and others are greatly retarded : but 
the well-instructed believer sees no safety except in facing his enemy. If it 
appear dangerous to persevere, to desist is inevitable ruin ; — for Christian 
' had no armour for his back.' So that fear itself will in that case induce a 
man to stand his ground. And the more resolutely he resists temptation, the 
sooner will he regain his tranquillity : for, when the suggestions of Satan 
excite us to pray more fervently, and to be more diligent in eveiy duty, that 
enemy will soon " flee from us." Perhaps some may remember a time when 
they were harassed to that degree as almost to despair of relief ; who have since 
been so entirely delivered, that, were it not for the recollection of their own 
past experience, they would be ready to ascribe these distresses to disease 
or enthusiasm, notwithstanding all that the scripture contains on the subject. 

1 Rev. ix. 11. 
G 2 



84 HE ACCOSTS AND REASONS WITH CHRISTIAN. 

So he went on, and Apollyon met him. Now the mon- 
ster was hideous to behold : he was clothed with scales like 
a fish, (and they iC are his pride ; ") he had wings like a 
dragon, feet like a bear, and out of his belly came fire and 
smoke, and his month was as the mouth of a lion. When 
he was come up to Christian, he beheld him with a disdainful 
countenance, and thus began to question with him.* 

Apol. Whence came you ? and whither are you bound ? 

Chr. I am come from the city of Destruction, which is 
the place of all evil, and am going to the city of Zion. 

Apol. By this I perceive thou art one of my subjects; 
for all that country is mine, and I am the prince and God 
of it. How is it then that thou hast run away from thy 
king ? Were it not that I hope thou mayest do me more 
service, I would strike thee now at one blow to the ground. 

Chr. I was born indeed in your dominions, but your ser- 
vice was hard, and your wages such as a man could not 
live on ; " for the wages of sin is death t" 1 therefore when 
I was come to years I did, as other considerate persons 
do, look out if perhaps I might mend myself. 

Apol. There is no prince that will thus lightly lose his 
subjects, neither will I as yet lose thee : but, since thou 
complainest of thy service and wages, be content to go 
back ; what our country will afford, I do here promise to 
give thee. 

1 Rom. vi. 23. 



* The description of Apollyon implies, that the combat afterwards recorded 
particularly represented the terrors, by which evil spirits attempt to drive 
professors out of their path. Other temptations, though often more dan- 
gerous, are not so distressing ; " for Satan can transform himself into an 
angel of light ;" and indeed he is a veiy Proteus, who can assume any form 
that best suits his purpose. 



CHRISTIAN REFUTES APOLLYON. 85 

Chr. But I have let myself to another, even to the 
King of princes ; and how can I with fairness go back 
with thee ? 

Apol. Thou hast done in this according to the proverb, 
changed a bad for a worse : but it is ordinary for those 
that have professed themselves his servants, after a while 
to give him the slip, and return again to me. Do thou so 
too, and all shall be well. 

Chr. I have given him my faith, and sworn my alle- 
giance to him : how then can I go back from this and not 
be hanged as a traitor ? 

Apol. Thou didst the same to me, and yet I am willing 
to pass by all, if now thou wilt yet turn again and go back. 

Chr. What I promised thee was in my nonage ; and 
besides I count that the prince under whose banner now 
I stand, is able to absolve me ; yea, and to pardon also 
what I did as to my compliance with thee : and, besides, 
O thou destroying Apollyon, to speak truth, I like his ser- 
vice, his wages, his servants, his government, his company, 
and country, better than thine; and therefore leave off 
to persuade me further, I am his servant, and I will follow 
him. 

Apol. Consider again, when thou art in cool blood, what 
thou art like to meet with in the way that thou goest. 
Thou knowest that, for the most part, his servants come to 
an ill end, because they were transgressors against me and 
my ways. How many of them have been put to shameful 
deaths? — And besides, thou countest his service better 
than mine, whereas he never came yet from the place 
where he is, to deliver any that served him out of my 
hands : but, as for me, how many times, as all the world 
very well knows, have I delivered, either by power 
or fraud, those that have faithfully served me, from him 



86 APOLLYON AIMS TO DISCOURAGE CHRISTIAN. 

and his, though taken by them: and so I will deliver 
thee. 

Chr. His forbearing at present to deliver them is on 
purpose to try their love, whether they will cleave to him 
to the end ; and, as for the ill end thou sayest they 
come to, that is most glorious in their account ; for, for 
present deliverance, they do not much expect it ; for they 
stay for their glory, and then they shall have it, when 
their Prince comes in his and the glory of the angels.* 

Apol. Thou hast already been unfaithful in thy ser- 
vice to him ; and how dost thou think to receive wages 
of him? 

Chr. Wherein, O Apollyon, have I been unfaithful to 
him? 

Apol. Thou didst faint at first setting out, when thou 
wast almost choked in the gulf of Despond : thou didst 



* As all have been overcome by the temptations of the devil, and "of "whom 
a man is overcome, of the same is he brought into bondage ;" so, by usurpation, 
Satan is become the god and prince of this world, and we bave all been his 
slaves. But believers, having been redeemed by the blood of Christ, " are 
made free from sin, and become the servants of God :" and the abiding con- 
viction, that all the subjects of sin and Satan must perish, concurs with their 
experience that it is a hard bondage, in fortifying them against every tempta- 
tion to return. Sensible of their obligations to God as their Creator and 
Governor, they have deeply repented of past rebellions ; and, having obtained 
mercy, they feel themselves bound by gratitude and the most solemn engage- 
ments to cleave to him and his service. Their difficulties and discouragements 
cannot induce them to believe that they ' have changed a bad for a worse ;' 
nor will they be influenced by the numbers who apostatize, from love to the 
world and dread of the cross : for they are " rooted and grounded in love," 
and not merely moved by fears and hopes. They are sure that the Lord is 
able to deliver them from their enemies : and, should the wicked be permitted 
to prosper in their malicious devices against them, they know enough of his 
plan to rely on his wisdom, truth, and love, in the midst of sufferings. Thus 
they have answers ready for every suggestion ; even such answers as Christian 
had been furnished with at the house of the Interpreter. 



APOLLYON VIOLENTLY ASSAULTS CHRISTIAN. 87 

attempt wrong ways to be rid of thy burden, whereas 
thou shouldst have stayed till thy Prince had taken it off : 
thou didst sinfully sleep, and lose thy choice thing : thou 
wast also almost persuaded to go back at the sight of the 
lions : and, when thou talkest of thy journey, and of what 
thou hast heard and seen, thou art inwardly desirous of 
vain glory in all that thou sayest or doest. 

Chr. All this is true, and much more which thou hast 
left out : but the Prince, whom I serve and honour, is 
merciful and ready to forgive. But, besides, these infir- 
mities possessed me in thy country : for there I sucked 
them in, and I have groaned under them, being sorry for 
them, and have obtained pardon of my Prince.* 

Then Apollyon broke out into a grievous rage, saying, 
I am an enemy to this Prince : I hate his person, his 
laws, and people. I am come out on purpose to withstand 
thee. 

Chr. Apollyon, beware what you do ; for I am in the 
King's highway, the way of holiness ; therefore take heed 
to yourself. 

Then Apollyon straddled quite over the whole breadth 
of the way, and said, I am void of fear in this matter ; 

* If the suggestions before described be rejected, Satan will perhaps assault 
the believer by representing to his mind, with every possible aggravation, the 
several instances of his misconduct since he professed the gospel ; in order to 
heighten his apprehensions of being found at last a hypocrite : for, when the 
soul is discouraged and gloomy, he will be as assiduous in representing every 
false step to be a horrid crime, inconsistent with the hope of salvation, as he 
is at other times in persuading men that the most flagrant violations of the 
divine law are mere trifles. — In repelling such suggestions, the well-instructed 
believer will neither deny the charge, nor extenuate his guilt ; but he will flee 
for refuge to the free grace of the gospel, and take comfort from the conscious- 
ness that he now hates and groans under the remains of those evils, which 
once he wholly lived in without remorse ; thence inferring, that " his sins, 
though many, are forgiven." 



88 CHRISTIAN OVERCOMES APOLLYON. 

prepare thyself to die; for I swear by my infernal den 
that thou shalt go no further : here will I spill thy soul. 

And with that he threw a flaming dart at his breast ; 
but Christian had a shield in his hand, with which he 
caught it, and so prevented the danger of that. 

Then did Christian draw; for he saw it was time to 
bestir him ; and Apollyon as fast made at him, throwing 
darts as thick as hail ; by the which, notwithstanding all 
that Christian could do to avoid it, Apollyon wounded him 
in his head, his hand, and foot. This made Christian give 
a little back; Apollyon, therefore, followed his work 
amain, and Christian again took courage, and resisted as 
manfully as he could. This sore combat lasted for above 
half a day, even till Christian was almost quite spent : for 
you must know, that Christian, by reason of his wounds, 
must needs grow weaker and weaker. 

Then Apollyon, espying his opportunity, began to gather 
up close to Christian, and, wrestling with him, gave him 
a dreadful fall ; and with that Christian's sword flew out 
of his hand. Then said Apollyon, I am sure of thee now : 
and with that he had almost pressed him to death ; so that 
Christian began to despair of life. But, as God would 
have it, while Apollyon was fetching his last blow, thereby 
to make a full end of this good man, Christian nimbly 
reached out his hand for his sword, and caught it, saying, 
"Kejoice not against me, O mine enemy! when I fall, 
I shall arise ;"* and with that gave him a deadly thrust, 
which made him give back as one that had received his 
mortal wound. Christian perceiving that made at him 
again, saying, " Nay, in all these things we are more than 
conquerors through him that loved us ;" 2 and with that 

1 Micah vii. 8. a Rom. viii. 37—39. James iv. 7. 




&.po.i,.i:yo.N sp.rj on ' ." j 

.1 ! ! M 



CHRISTIAN OVERCOMES APOLLYON. 89 

Apollyon spread forth his dragon's wings and sped him 
away, that Christian saw him no more. 

In this combat no man can imagine, unless he had seen 
and heard, as I did, what yelling and hideous roaring 
Apollyon made all the time of the fight : he " spake like 
a dragon :" and, on the other side, what sighs and groans 
burst from Christian's heart. I never saw him all the 
while give so much as one pleasant look, till he perceived 
he had wounded Apollyon with his two-edged sword : then 
indeed he did smile and look upward ! but it was the 
dreadfullest sight that ever I saw.* 

* The preceding part of Christian's contest with Apollyon is instructive to 
every experienced heliever ; hut this part is far more difficult : yet, if we duly 
reflect upon the Lord's permission to Satan in respect to Joh, with the efforts 
and effects that followed, and compare it with the tempter's desire of " sifting 
Peter and the apostles as wheat ;" we shall not he greatly at a loss ahout the 
author's meaning. This enemy is sometimes gratified by an arrangement of 
outward dispensations exactly suited to favour his assaults : so that the be- 
liever's path seems wholly obstructed. The Lord himself appear to have for- 
saken him, or even to fight against him ; and his appointments are thought 
contrary to his promises ! This gives Satan an opportunity of suggesting hard 
thoughts of God and his ways, doubts about the truth of the scriptures, and 
desponding fears of a fatal event. Many such " fiery darts " may he repelled 
or quenched by the shield of faith : but there are seasons (as some of us well 
know,) when they are poured in so incessantly, and receive such plausibility 
from facts ; and when they so interrupt a man while praying, reading, or 
meditating, that he is tempted to intermit religious duties, that he may avoid 
these most distressing attendants on them. The evils of the heart, which 
seemed before subdued, are so excited by means of the imagination, that they 
apparently prevail more than ever, rendering every service an abomination, 
as well as a burden ; so that the harassed soul, alarmed, baffled, defiled, self- 
detested, and thinking that God and his servants unite in abhorring him, is 
ready to give up all hope, to doubt all his former principles, to seek refuge in 
some heretical or antinomian system, or to attempt the dissipating of his 
melancholy gloom by joining again in the vanities of the world. Thus the 
enemy ' wounds him in his understanding, faith, and conversation ;' (according 
to the author's marginal interpretation of his meaning :) yet he cannot in this 



90 CHRISTIAN RETURNS THANKS 

So when the battle was over, Christian said, I will here 
give thanks to him that hath delivered me ont of the 

"way find relief; but is inwardly constrained, with renewed efforts, to return to 
the conflict. When such temptations however are long- continued, resistance 
will gradually become more feeble ; the distressed believer will be ready to 
give up every thing" ; and, when the enemy plies him closely with infidel sug- 
gestions, to which his circumstances give a specious occasion, he may be thrown 
down, and ' his sword may fly out of his hand :' so that for a time he may be 
unable to give any credit to the truth of the scriptures, by which alone he was 
before enabled to repel the tempter. This is a dreadful case : and, could true 
faith thus finally fail, even real Christians must perish : Satan hath succeeded 
against many professors, with half these advantages ; and he may be supposed 
at least to boast that he is sure of such as are thus cast down. But the 
Advocate above " prays" for his disciples, " that their faith should not fail i" 1 
so that, though Peter fell with Judas, he was not left to perish with him. The 
Chi'istian, therefore, though ' almost pressed to death,' and ready " to despair 
of life," will, by the special grace of God, be helped again to seize his sword, 
and to use it with more effect than ever. The Holy Spirit will bring to his 
mind, with the most convincing energy, the evidences of the divine inspiration 
of the scriptures, and enable him to rely on the promises ; and thus at length 
the enemy will be put to flight, by testimonies of holy writ pertinently adduced, 
and more clearly understood than before. — Experience will teach som readers 
to understand these things, and they will know how to compassionate and 
make allowances for the mistakes of the tempted : and others, who have been 
graciously exempted from perhaps the deepest anguish known on earth, (though 
commonly not of long duration,) should learn from the testimony of their 
brethren, to allow the reality of these distresses, and sympathize with the 
sufferers ; and not (like Job's friends,) to join with Satan in aggravating their 
sorrows. — We may allow, that constitution, partial disease, and errors in 
judgment expose some men more than others to such assaults : yet these are 
only occasions, and evil spirits are assuredly the agents in thus harassing 
serious persons. It is indeed of the greatest importance to be well established 
in the faith: they, who in ordinary cases are satisfied with general convictions 
and comfortable feelings, without being able to give a reason for their hope, 
may be driven to the most tremendous extremities, should God permit them 
to be thus assaulted; for they have no fixed principles to which they may 
resort in such an emergency : and perhaps some degree of mistake always gives 
Satan his principal advantage on these occasions. Yet men of the most sober 
mind and sound judgment, when in a better state of bodily health than usual, 

1 Luke xxii. 31, 32. 



TO HIS GRACIOUS DELIVERER. 91 

mouth of the lion, to him that did help me against 
Apollyon. And so he did ; saying, 

' Great Beelzebub, the captain of this fiend, 
Design' d my ruin ; therefore to this end 
He sent him harness'd out ; and he with rage, 
That hellish -was, did fiercely me engage. 
But blessed Michael helped me, and I 
By dint of sword did quickly make him fly 
Therefore to him let me give lasting praise, 
And thank and bless his holy name always.' 

Then there came to him a hand with some of the leaves 
of the ct tree of life/' the which Christian took, and ap- 
plied to the wounds that he had received in the battle, and 
was healed immediately. He also sat down in that place 
to eat bread, and to drink of that bottle that was given 
him a little before : so being refreshed he addressed him- 
self to his journey with his sword drawn in his band ; for 
he said, I know not but some other enemy may be at 
hand. But he met with no other affront from Apollyon 
quite through this valley.* 

and in all other respects most rational, have experienced such distressing 
temptations of this kind as they could scarcely have believed on the report of 
others ; and, when delivered, they cannot look back on the past without the 
greatest consternation. 

Besides the verses, by which Christian gave thanks to his great Deliverer, 
we meet in the old copies with these lines : 

' A more unequal match can hardly be, 
Christian must fight an angel ; but, you see, 
The valiant man, by handling sword and shield, 
Doth make him, though a dragon, quit the field.' 
* When the believer has obtained the victory over temptation, the Lord will 
graciously heal all his wounds ; pardoning his sins, and renewing his strength 
and comfort : so that the most distressing experiences are often succeeded by 
the sweetest confidence and serenity of mind, and the greatest alacrity in the 
ways of God. — ' The leaves of the tree of life,' ' represent the present benefits 

1 Rev. xxii. 2. 



92 THE VALLEY OF THE SHADOW OF DEATH. 

Now at the end of this valley was another, called the 
valley of the shadow of Death, and Christian must needs 
go through it, because the way to the celestial City lay 
through the midst of it. Now this valley is a very soli- 
tary place. The prophet Jeremiah thus describes it : "A 
wilderness; a land of deserts and of pits; a land of 
drought, and of the shadow of death ; a land that no man 
(but a Christian) passeth through, and where no man 
dwelt." 1 

Now here Christian was worse put to it than in his fight 
with Apollyon ; as by the sequel you shall see.* 

2 Jer. ii. 6. 



of the redemption of Christ : ' the hand' may he the emhlem of the instruments 
he employs in restoring to his discouraged servants " the joy of his salvation." 
The heliever thus healed, and refreshed hy meditation on the death of Christ, 
and other religious exercises, rests not in one victory, hut prepares for new 
conflicts : yet the enemy, once decidedly put to flight, seldom repeats the same 
assaults, at least for some time ; "because he will generally find the victor on his 
guard on that side, though liable to be surprised in some other way. 

* The valley of the shadow of Death seems intended to represent a varia- 
tion of inward discouragement, distress, conflict, and alarm, which arises from 
prevailing darkness of mind and want of lively spiritual affections ; by which 
a man is rendered reluctant to religious duties, and heartless in performing 
them ; and this makes way for manifold fears, dangers, and temptations. The 
words, quoted from Jeremiah, describe the waste howling widerness through 
which Israel journeyed to Canaan ; which typified the "believer's pilgrimage 
through this world to heaven. The author therefore meant in general that 
such dreary seasons may be expected ; and that few believers wholly escape 
them : hut not that all experience these various trials in the same order or 
degree as Christian did. — While men rest in forms and notions, they think 
of little in religious ordinances but performing a task, and the satisfaction of 
having done their supposed duty : but the spiritual worshipper at some seasons 
finds his soul filled with clear light and holy affections. " It is then good for 
him to draw nigh to God ; " and " his soul is satisfied as with marrow and fat- 
ness, while he praiseth God with joyful lips ; " but at other times dulness and 
heaviness oppress him ; faith, hope, reverence, and love, are at a low ebb ; he 



CHRISTIAN MEETS TWO MEN GOING BACK. 93 

I saw then in my dream, that, when Christian was got 
to the borders of the shadow of Death, there met him two 
men, children of them that brought up an evil report of 
the good land, 1 making haste to go back ; to whom Chris- 
tian spake as follows : 

Whither are you going ? 

1 Numbers xiii. 

seems to address an unknown or absent God, and rather to mock than to wor- 
ship him ; divine thing's appear obscure and almost unreal, and each returning' 
season of devotion, or reiterated effort to lift up his heart to God, ends in 
disappointment ; so that religion becomes his burden instead of his delight. 
Self-knowledge is increased, and he now perceives evils before unnoticed cor- 
rupting his services : his remedy seems to increase his disease : he suspects 
that his former joy was a delusion, and is ready to conclude that " God hath 
forgotten to be gracious," and hath shut up his loving kindness in displeasure. 
These experiences, sufficiently painful in tbemselves, are often rendered more 
distressing by mistaken expectations of uninterrupted comfort ; or by unscrip- 
tural instructions which represent comfort as the evidence of acceptance, assur- 
ance as the essence of faith, impressions or visions as the witness of the Spirit, 
or perfection as attainable in tbis life, nay, actually attained by all the re- 
generate ; as if this were the church triumphant, and not the church mili- 
tant. — The state of the body also, as disordered by nervous or hypochondria- 
cal affections, gives energy to the distressing conclusions which men often 
draw from this dark state of mind : and indeed disease may operate as a direct 
cause of it ; though the Holy Spirit will overcome this, and all other impedi- 
ments to comfort, when " he sheds abroad the love of God in the heart." — The 
scriptures also evidently teach us that fallen spirits never fail when permitted, 
to take advantage of a disordered state, whether of body or mind, to mislead, 
perplex, or defile the soul. Persons of a melancholic temperature, when not 
aware of the particular causes whence their gloom originates, are apt to ascribe 
it wholly to the Lord's displeasure, on account of some peculiar sins they have 
committed ; and to look upon it as a direct proof that they have been self- 
deluded hypocrites ; which exceedingly enhances their distress. The author 
himself had been greatly harassed in this way ; and therefore he has given us a 
larger proportion of this shade than is generally met with by consistent be- 
lievers, or than the scriptures give us reason to expect. Indeed it is probable 
that he meant to state the outlines of his own experience in the pilgrimage of 
Christian. 



94 CHRISTIAN MEETS TWO MEN GOING BACK. 

They said, Back ! back ! and we would have you to do 
so too, if either life, or peace is prized by you. 

Why ? what's the matter ? said Christian. 

Matter ! said they, we were going that way as you are 
going, and went as far as we durst ; and indeed we were 
almost past coming back ; for had we gone a little further 
we had not been here to bring the news to thee 

But what have you met with ? said Christian. 

Men. Why we were almost in the valley of the shadow 
of Death :' but that by good hap we looked before us, and 
saw the danger before we came to it. 

But what have you seen? said Christian. 

Men. Seen ! why the valley itself, which is as dark as 
pitch; we also saw there the hobgoblins, satyrs, and dragons 
of the pit : we heard also in that valley continual howling 
and yelling, as of a people under unutterable misery, who 
there sat bound in affliction and iron ; and over that valley 
hang the discouraging clouds of confusion : death also does 
always spread his wings over it, 2 In a word, it is every 
whit dreadful, being utterly without order. 

Then said Christian, I perceive not yet, by what you 
have said, but that this is my way to the desired haven. 

Men. Be it thy way; we will not choose it for ours. 

So they parted; and Christian went on his way, but still 
with his sword drawn in his hand, for fear lest he should be 
assaulted.* 

1 Psalm xliv. 19. 2 Job iii. 5 ; x. 22. 

* These men were spies, not pilgrims : and they related what they had ob- 
served at a distance, but had never experienced. They represent those who have 
been conversant with g'odly people, and ' bring an evil report on the good land,' 
to prejudice the minds of numbers against the right ways of the Lord. Such men 
pretend to have made trial of religion, and to have found it to be comfortless 
and dreary : they give a caricatured description of the sighs, groans, terrors, and 



THE QUAG AND THE DITCH. 95 

I saw then in my dream, so far as this valley reached, 
there was on the right hand a very deep ditch ; that ditch 
is it into which the blind have led the blind in all ages, 
and have both there miserably perished. Again, behold on 
the left hand there was a very dangerous quag, into which 
if even a good man falls he finds no bottom for his foot to 
stand on. Into that king David once did fall, and had no 
doubt therein been smothered, had not he that is able 
plucked him out. 1 

The path- way was here also exceeding narrow, and there- 
fore good Christian was the more put to it ; for when he 
sought in the dark to shun the ditch on the one hand, he 
was ready to tip over into the mire on the other : also, 
when he sought to escape the mire, without great care- 
fulness he would be ready to fall into the ditch. Thus he 
went on, and I heard him here sigh bitterly : for besides 
the dangers mentioned above, the path-way was here so 
dark, that oft-times when he lift up his foot to set for- 
ward, he knew not where, nor upon what, he should set it 
next. 

About the midst of the valley, I perceived the mouth of 

1 Psalm lxix. 14. 

distresses of pious persons, and of all the dreadful things to be seen and heard 
among- them : and they avail themselves of every unguarded or hyperbolical 
expression which escapes a tempted believer ; of the enthusiastic accounts 
which some people give of their experience ; and even of the figurative lan- 
guage which is often employed in speaking of inward conflicts under images 
taken from external things. Thus they endeavour to excuse their own apos- 
tasy, and to expose to contempt the cause which they have deserted. Nothing 
they can say, however, concerning the disorder or confusion to which religion 
may sometimes give occasion, can induce the Christian to conclude that he 
has mistaken the way, or that it would be adviseable for him to turn back, or 
deviate into any by-path : on the contrary, their representations are suited to 
excite his vigilance and circumspection. 



96 christian's perplexity. 

hell to be, and it stood also hard by the way-side. Now, 
thought Christian, what shall I do ? And ever and anon 
the flame and smoke would come out in such abundance, 
with sparks and hideous noises, (things that cared not for 
Christian's sword, as did Apollyon before), that he was 
forced to put up his sword, and betake himself to another 
weapon, called all-prayer ; x so he cried, in my hearing, 
" O Lord, I beseech thee, deliver my soul !" 2 Thus he went 
on a great while ; yet still the flames would be reaching 
toward him : also he heard doleful voices, and rushings to 
and fro, so that sometimes he thought he should be torn 
in pieces, or trodden down like the mire in the streets. 
This frightful sight was seen, and these dreadful noises 
were heard, by him for several miles together : and com- 
ing to a place where he thought he heard a company of 
fiends coming to meet him, he stopt, and began to muse 
what he had best to do. Sometimes he had half a thought 
to go back ; then again he thought he might be half way 
through the valley : he remembered also how he had al- 
ready vanquished many a danger ; and that the danger of 
going back might be much more than for to go forward. 
So he resolved to go on : yet the fiends seemed to come 
nearer and nearer: but when they were come even almost 
at him, he cried out with a most vehement voice, "I will 
walk in the strength of the Lord God:" so they gave back, 
and came no further.* 

a Eph. vi. 18. s Psalm cxvi. 4. 



* The fatal presumption into which men are soothed through ignorance, 
and false doctrine of various kinds, is intended by the " deep ditch ," into 
which the " blind lead the blind " and perish with them.—" The dangerous 
quag," on the other side of the narrow way, represents the opposite extreme, 
despair of God's mercy; and the mire of it agrees with that of the Slough of 
Despond. In these opposite ways multitudes continually perish ; some con- 



BLASPHEMY SUGGESTED TO CHRISTIAN. 97 

One thing I would not let slip : I took notice that now 
poor Christian was so confounded that he did not know 

eluding that there is no fear, others that there is no hope. But the danger 
to which a real believer is exposed, of verging towards one of these extremes 
in times of inward darkness and disconsolation, is especially implied. They, 
who have had much opportunity of conversing with persons professing the 
peculiar doctrines of the gospel, have met with many who once were zealous 
and joyful ; hut their religious affections have declined ; their duties are com- 
paratively scanty and formal ; their walk unsteady, and their hearts cold and 
uncomfortable. They call themselves backsliders, and complain of desertion, 
yet they have no heart to use proper means of recovering their vigour and 
cheerfulness ; but love to be soothed in their present condition ; and quiet 
themselves by presuming that they are true believers and abusing the 
doctrine of final perseverance. Many of this cast are doubtless wlwlly de- 
ceived. But even the time Christian, when greatly discouraged, may be 
powerfully tempted to seek peace of mind, by arguing with himself on the 
safety of his state, or trying to be satisfied without his former zeal, activity, 
and consolation : and Satan will find prompters to suggest to him, that this is 
the case of all established believers, and that fervent love belongs only to 
young converts, who are strangers to their own hearts. This is the more 
plausible, because the increase of sound judgment and abiding spiritual 
affections abates that earnestness (often indiscreet and disproportioned,) which 
sprang from mere selfish principles : and, when religious profession is so 
common as not to expose a man to reproach or persecution, many retain it, 
who have scarcely any appearance of spirituality, and who infect others with 
their contagious converse and example. But, while the well-instructed con- 
sistent believer, under the deepest discouragement, dreads and shuns this 
presumption, he is liable to sink into despondency ; and may be led to 
condemn all his past experience as delusion, to rank himself among the 
stony-ground hearers, to conclude that it is useless for him to pray or seek 
any more, and to lie down in enfeebling dejection. And again, perceiving 
this danger, he finds it very difficult, in the present dark state of his soul to 
avoid it, without seeming to abuse the free grace of the gospel. This state 
of the mind is attended by much distress and perplexity : and makes way 
for many terrors and temptations : so that, though a man be not perplexed 
with doubts about the truth of the scriptures, he may be unable to make 
much use of them for his direction and comfort ; and earnest instant prayer 
must be his only resource. — Cases sometimes occur, in which, through a con- 
currence of circumstances, this trial continues and increases for some time : 

H 



98 BLASPHEMY SUGGESTED TO CHRISTIAN. 

his own voice. And thns I perceived it : just when he 
was come over against the mouth of the burning pit, one 
of the wicked ones got behind him, and stept up softly to 
him, and whisperingly suggested many grievous blasphe- 
mies to him ; which he verily thought had proceeded from 
his own mind. This put Christian more to it than any 
thing that he had met with before, even to think that he 
should now blaspheme him that he loved so much before. 
Yet if he could have helped it he would not have done it : 
but he had not the discretion either to stop his ears, or to 
know from whence those blasphemies came.* 



"but the true Christian is, as it -were, constrained to press forward, and by- 
faith he will at length put his enemies to flight. Some have thought that 
the general notion of apparitions also was here alluded to, as giving the 
tempter an occasion of increasing the terror of such persons as are in that 
respect credulous and timorous. 

* The case here intended is not uncommon among conscientious persons of 
strong imaginations, in circumstances of distressing temptation. Thoughts 
are suddenly excited in their minds, with which their previous reflections had 
no connexion, even as if words were spoken to them. These suggestions are 
suited to induce them to think hardly of God, or his service, or his decrees ; 
and this they abhor as direct blasphemy : or to harass them with other hateful 
ideas ; which they consider as unpardonably criminal, inconsistent with a 
state of grace, and a mark of final reprobation. Yet did these suggestions 
accord to the state of their hearts, they would be defiling but not distressing; 
and instead of rejecting them at once with decided abhorrence, they would 
give them entertainment, and willingly employ their thoughts about them, 
as far as they dared : (" for the carnal mind is enmity against God," and can 
only be deterred from blasphemy, on many occasions, by the dread of his 
vengeance:) so that the distress they experience is exactly proportioned to 
the degree in which they have learned to love God, and hate everything dis- 
pleasing and dishonourable to him : and is itself an evidence of their conver- 
sion. — Our author had been so much baffled by this stratagem of the tempter, 
that it would have been extraordinary had he omitted it : for the subsequent 
discovery he made of his mistake, and of the way of resisting the devil in 
this case, qualified him to give suitable cautions to others. The intrusion c 



HE IS COMFORTED BY HEARING ONE SPEAK. 99 

When Christian had travelled in this disconsolate condi- 
tion some considerable time, he thought he heard the voice 
of a man, as going before him, saying, ( ' Though I walk 
through the valley of the shadow of death I will fear no ill, 
for thou art with me." 1 

Then was he glad, and that for these reasons: first, 
because he gathered from thence, that some who feared 
God were in this valley as well as himself : secondly, for 
that he perceived God was with them, though in that dark 
and dismal state : and why not, thought he, with me ; 
though by reason of the impediment that attends this place 
I cannot perceive it ? 2 thirdly, for that he hoped (could he 
overtake them,) to have company by and by. — So he went 
on, and called to him that was before ; but he knew not 
what to answer ; for that he also thought himself to be 
alone. And by and by, the day broke : then said Christian, 
" He hath turned the shadow of death into the morning." 3 * 

1 Psalm xxiii. 4. 2 Job ix. 11. 3 Amos v. 8. 



evil thoughts should excite us to greater earnestness in prayer, pious medita- 
tions, or adoring praises ; for this, above all things, will be found to close the 
mind most effectually against them. 

The following lines come in here, as before : 

" Poor man ! where art thou now? thy day is night: 
Good man, be not cast down, thou yet art right. 
The way to heaven lies by the gates of hell : 
Cheer up, hold out, with thee it shall go well." 
* Few things more effectually support the tempted, than to learn that others, 
whom they consider as believers, have been or are in similar circumstances : 
for the idea, that such a state of mind is inconsistent with true faith, gives 
the enemy his principal advantage. Indeed, this often proves the means of 
their deliverance : for in due season that light, affection, and consolation, for 
which they have long mourned, thirsted, prayed, and waited, will be vouch- 
safed them ; and the review of the dangers they have escaped, now more 
clearly discerned than before, will enlarge their hearts with admiring gratitude 
to their great and gracious Deliverer. 

H 2 



100 THE DAY BREAKS, AND CHEERS CHRISTIAN. 

Now morning being come he looked back, not of desire 
to return, but to see by the light of the day what hazards 
he had gone through in the dark. So he saw more per- 
fectly the ditch that was on the one hand, and the quag 
that was on the other ; also how narrow the way was which 
lay betwixt them both. Also now he saw the hobgoblins, 
and satyrs, and dragons of the pit, bnt all afar off, for after 
break of the day they came not nigh : yet they were dis- 
covered to him, according to that which is written, " He 
discovereth deep things ont of darkness, and bringeth out 
to light the shadow of death." 1 

Now was Christian much affected with his deliverance 
from all the dangers of his solitary way ; which dangers 
thongh he feared them more before, yet he saw them more 
clearly now, because the light of the day made them 
conspicuous to him. And about this time the sun was 
rising ; and this was another mercy to Christian : for you 
must note, that, though the first part of the valley of the 
shadow of Death was dangerous, yet this second part, which 
he was yet to go, was, if possible, far more dangerous : for, 
from the place where he now stood even to the end of the 
valley, the way was all along set so full of snares, traps, 
gins, and nets, here ; and so full of pits, pitfalls, deep holes, 
and shelvings down, there ; that had it now been dark, as 
it was when he came the first part of the way, had he had 
a thousand souls they had in reason been cast away. But, 
as I said, just now the sun was rising. Then said he, " His 
candle shineth on my head, and by his light I go through 
darkness." 2 * 

In this light therefore he came to the end of the valley. 

1 Job xii. 22. 2 Job xxix. 3. 



* Various interpretations are given of this second part of the valley, which 
only shew, that the author's precise idea in it lies more remote from general 



TWO GIANTS, POPE AND PAGAN. 



101 



!Ur 




ow I saw in my dream, that at 
the end of this valley lay blood, 
bones, ashes, and mangled bodies 
of men, even of pilgrims that had 
gone this way formerly ; and, 
while I was mnsing what should 
be the reason, I espied a little 
before me a cave, where two 
giants, Pope and Pagan, dwelt in 
old time ; by whose power and tyranny the men, whose 
bones, blood, ashes, &c. lay there, were cruelly put to death. 
But by this place Christian went without much danger, 
whereat I somewhat wondered; but I have learnt since, 
that Pagan has been dead many a day; and, as for the 
other, though he be yet alive, he is, by reason of age, and 
also of the many shrewd brushes that he met with in his 
younger days, grown so crazy and stiff in his joints, that 
he can now do little more than sit in his cave's mouth, 
grinning at pilgrims as they go by, and biting his nails 
because he cannot come at them. 

Sol saw that Christian went on his way ; yet, at the 
sight of the old man that sat in the mouth of the cave, he 
could not tell what to think ; specially because he spake 
to him, though he could not go after him, saying, You will 



apprehension than in other passages : for they all coincide with some of the 
difficulties or dangers that are clearly described under other emblems. — In 
general we are taught by it, that believers are not most in danger when under 
the deepest distress ; that the snares and devices of the enemy are so many 
and various, through the several stages of our pilgrimage, as to baffle all 
description or enumeration; and that all the emblems of the valley of 
Humiliation, and of the shadow of Death, could not fully represent , the 
thousandth part of them. "Were it not, therefore, that the Lord undertakes to 
guide his people, by the light of his word and Spirit, they never could possibly 
escape them all. 



102 CHRISTIAN OVERTAKES FAITHFUL. 

never mend till more of you be burned. But lie held bis 
peace,, and set a good face on it, and so went by and 
catcbed no hurt.* Then sang Christian, 

world of wonders ! (I can say no less,) 

That I should be preserved in that distress 

That I have met with here ! blessed be 

That hand that from it hath delivered me ! 

Dangers in darkness, devils, hell, and sin, 

Did compass me, while I this vale was in : 

Yea, snares, and pits, and traps, and nets, did lie 

My path about, that worthless silly I 

Might have been catch'd, entangled, and cast down : 

But since I live let Jesus wear the crown. 

Now as Christian went on his way he came to a Httle 
ascent, which was cast up on purpose that pilgrims might 
see before them. Up there, therefore, Christian went : 
and looking forward he saw Faithful before him upon his 
journey. Then said Christian aloud, Ho ho ! so ho ! stay, 
and I will be your companion. At that Faithful looked 
behind him ; to whom Christian cried again, Stay, stay, 
till I come up to you. But Faithful answered, No, I am 
upon my life, and the avenger of blood is behind me. 

At this Christian was somewhat moved, and putting to 
all his strength he quickly got up with Faithful, and did 
also overrun him ; so that the last was first. Then did 

* The inhabitants of Britain are not thought to be in any immediate 
danger, either from Pope or Pagan. Yet something very like the philosophical 
part of paganism seems to be rising from the dead ; and as, even by the 
confession of the late king of Prussia, who was a steady friend to the 
philosophical infidels, they ' are by no means favourable to general toleration,' 
it is not improbable but Pagan persecution may also in due time revive. Nay 
it may be questioned, whether Popery may not yet so far recover its vigour, as 
to make one more alarming struggle against vital Christianity, before that Man 
of Sin be finally destroyed. — Our author, however, has described no other 
persecution than what Protestants, in his time, carried on against one another 
with very great alacrity. 



THEY CONVERSE ABOUT THEIR CITY. 103 

Christian vain-gloriously smile, because he had gotten the 
start of his brother : but not taking good heed to his feet 
he suddenly stumbled and fell, and could not rise again 
until Faithful came up to help him.* 

Then I saw in my dream, they went very lovingly on 
together, and had sweet discourse of all things that had 
happened to them in their pilgrimage : and thus Christian 
began. 

My honoured and well-beloved brother Faithful, I am 
glad that I have overtaken you; and that God has so 
tempered our spirits that we can walk as companions in 
this so pleasant a path. 

Fai. I had thought, dear friend, to have had your com- 
pany quite from our town, but you did get the start of me : 
wherefore I was forced to come thus much of the way alone. 

Chr. How long did you stay in the city of Destruction, 
before you set out after me on your pilgrimage ? 

Fai. Till I could stay no longer ; for there was great 
talk presently after you were gone out, that our city would 
in a short time with fire from heaven be burned down to 
the ground. 

* This ascent may denote those moments of encouragement, in which 
tempted believers rise superior to their difficulties ; and are animated to desire 
the company of their brethren, -whom dejection under humiliating' experiences 
disposes them to shun. The conduct of Christian intimates that believers are 
sometimes ready to hinder one another, by making their own attainments and 
progress a standard for their brethren : but the lively exercise of faith renders 
men intent on pressing forward, and more apt to fear the society of such as 
would influence them to loiter, tnan to stop for them. This tends to excite an 
useful emulation : but, while it promotes diligence, it often gives occasion to 
those risings of vain-glory and self-preference, which are the forerunners of 
Borne humiliating fall : and thus believers often feel their need of help from 
the very persons whom they have foolishly undervalued. Yet this gives 
occasion to those mutual good offices, which unite them more closely in the 
nearest ties of tender affection. 



104 FAITHFUL SHEWS CHRISTIAN 

Chr. What ! did your neighbours talk so ? 

Fai. Yes, it was for a while in every body's mouth. 

Chr. What ! and did no more of them but you come 
out to escape the danger ? 

Fai. Though there was, as I said, a great talk there- 
about, yet I do not think they did firmly believe it. For, 
in the heat of the discourse, I heard some of them de- 
ridingly speak of you, and of your desperate journey ; for 
so they called this your pilgrimage. But I did believe, 
and do still, that the end of our city will be with fire and 
brimstone from above ; and therefore, I have made mine 
escape.* 

Chr. Did you hear no talk of neighbour Pliable ? 

Fai. Yes, Christian, I heard that he followed you till 
he came at the slough of Despond ; where, as some said, 
he fell in ; but he would not be known to have so done ; 
but I am sure he was soundly bedabbled with that kind 
of dirt. 

Chr. And what said the neighbours to him ? 

Fai. He hath since his going back been had greatly in 

* This episode, so to speak, and others of the same kind, give our author a 
happy advantage of varying the characters and experiences of Christians, as 
found in real life ; and of thus avoiding the common fault of making one man 
a standard for others, in the circumstances of his religious progress. — It often 
happens, that they who have been acquainted before their conversion, and 
hear little of each other for some time after, find at length that they were led 
to attend to religion about the same period, without having opportunity or 
courage to confer together respecting it. The decided separation of a sinner 
from his old companions and pursuits, to walk with God in all his ordinances 
and commandments, from avowed dread of " the wrath to come," as well as 
the hope of eternal life, frequently excites serious thoughts in the minds of 
others, which they are not able wholly to shake off. In many indeed this is 
a mere transient alarm, insufficient to overcome the propensities of the carnal 
mind : but, when it arises from a real belief of God's testimony, it will at 
length produce a happy change. 



HOW PLIABLE WAS DESPISED AT HOME. 105 

derision, and that among all sorts of people; some do 
mock and despise him, and scarce will any set Mm on 
work. He is now seven times worse than if he had never 
gone out of the city. 

Chr. But why should they be so set against him, since 
they also despised the way that he forsook ? 

Fai. Oh ! they say, hang him ; he is turn-coat ! he was 
not true to his profession ! I think God has stirred up 
even his enemies to hiss at him, and make him a proverb, 
because he hath forsaken the way. 1 

Chr. Had you no talk with him before you came out ? 

Fat. I met him once in the streets, but he leered away 
on the other side, as one ashamed of what he had done : 
so I spake not to him. 

Chr. Well, at my first setting out, I had hopes of that 
man ; but now I fear he will perish in the overthrow of the 
city ; for " it hath happened to him according to the true 
proverb, The dog is turned to his vomit again : and the sow 
that was washed to her wallowing in the mire." 2 

Fai. They are my fears of him too : but who can hinder 
that which will be ? 

Well, neighbour Faithful, said Christian, let us leave 
him, and talk of things that more immediately concern 
ourselves.* Tell me now what you have met with in the 

1 Jer. xxix. 18, 19. 8 2 Pet. ii. 22. 

* Apostates are often ashamed to own that they have had convictions. 
Even their former companions assume a superiority over them, do not think 
them hearty in the cause of ungodliness, and despise their cowardice and 
instahility : while, feeling that they want an apology, they have recourse to 
lies and slanders with ahject servility. On the other hand, they shun 
religious people, as afraid of encountering their arguments, warnings, and 
expostulations: and thus are in all respects exceedingly contemptible and 
wretched. 



106 FAITHFUL WAS TEMPTED BY WANTON, 

way as you came : for .1 know you have met with some 
things, or else it may be writ for a wonder. 

Fai. I escaped the Slough that I perceive you fell into, 
and got up to the gate without that danger; only I met 
with one, whose name was Wanton, that had like to have 
done me a mischief. 

Chr. It was well you escaped her net : Joseph was 
hard put to it by her, and he escaped her as you did ; but 
it had like to have cost him his life. 1 But what did she do 
to you? 

Fai. You cannot think, but that you know something, 
what a nattering tongue she had ; she lay at me hard to 
turn aside with her, promising me all manner of content. 

Chr. Nay, she did not promise you the content of a 
good conscience. 

Fal. You know what I mean ; all carnal and fleshly 
content. 

Chr. Thank God you have escaped her : " the abhorred 
of the Lord shall fall into her ditch." 2 

Fai. Nay, I know not whether I did wholly escape her 
or no. 

Chr. Why, I trow you did not consent to her desires. 

Fai. No, not to defile myself, for I remembered an old 
writing that I had seen, which saith, " Her steps take hold 
of hell." 3 So I shut mine eyes because I would not be 
bewitched with her looks : then she railed on me, and I 
went my way.* 

1 Gen, xxxix. 11 — 13. 2 Prov. xxii. 14. 3 Prov. v. 5. Job xxxi. 1. 

* Some men are preserved from desponding fears, and the suggestions of 
worldly -wisdom, by receiving- more distinct views of the truths of the gospel ; 
and thus they proceed with less hesitation and interruption, in seeking to 
Christ for salvation : yet, perhaps, their temperature, turn of mind, habits of 
life, and peculiar situation, render them more accessible to temptations of 



AND THEN BY ADAM THE FIRST. 107 

Chr. Did you meet with no other assault as you came ? 

Fai. When I came to the foot of the hill called Difficulty, 
I met with a very aged man, who asked me what I was, 
and whither bound ? I told him that I was a pilgrim going 
to the celestial City. Then said the old man, Thou lookest 
like an honest fellow : wilt thou be content to dwell with 
me for the wages that I shall give thee ? Then I asked 
him his name, and where he dwelt ? He said, his name 
was Adam the first, and I dwell in the town of Deceit. 1 I 
asked him then what was his work ? and what the wages 
that he would give ? He told me, that his work was many 
delights ; and his wages, that I should be his heir at last. 
I further asked him, what house he kept, and what other 
servants he had ? So he sold me, that his house was main- 
tained with all the dainties in the world : and that his 
servants were those of his own begetting. Then I asked 
how many children he had ? He said that he had but three 
daughters, " the Lust of the flesh, the Lust of the eyes, 
and the Pride of life :" 2 and that I should marry them if I 
would. Then I asked how long time he would have 
me to live with him ? And he told me, as long as he lived 
himself. 

Chr. Well, and what conclusion came the old man and 
you to at last ? 

Fai. Why, at first I found myself somewhat inclinable 
to go with the man, for I thought he spake very fair ; but, 

1 Eph. iv. 22. s 1 John ii. 16. 



another sort ; and they are more in danger from the fascinations of fleshly- 
lusts. Thus in different ways the Lord makes his people sensible of their 
depravity, weakness, and exposed situation ; while he so moderates the temp- 
tation, or interposes for their deliverance, that they are preserved, and taught 
to ascribe all the glory to his name. 



1Q8 FAITHFUL ESCAPES FROM ADAM THE FIRST, 

looking in his forehead as I talked with him, I saw there 
written, " Put off the old man with his deeds." 

Chr. And how then? 

Fai. Then it came burning hot into my mind, whatever 
he said, and however he nattered, when he got me home 
to his house he would sell me for a slave. So I bid him 
forbear to talk, for I would not come near the door of his 
house. Then he reviled me, and told me, that he would 
send such a one after me that should make my way bitter 
to my soul. So I turned to go away from him : but just 
as I turned myself to go thence, I felt him take hold of 
my flesh, and give me such a deadly twitch back, that I 
thought he had pulled part of me after himself. This 
made me cry, " O wretched man I" 1 — So I went on my 
way up the hill.* 

Now, when I had got about half way up, I looked behind 
me, and saw one coming after me, swift as the wind; so 
he overtook me just about the place where the settle 
stands. 

Just there, said Christian, did I sit down to rest me ; 

1 Rom. vii. 24. 



* Those Christians, who, by strong faith or assured hope, endure hardships 
more cheerfully than their brethren, may sometimes be exposed to greater 
danger from the allurements of outward objects. Deep humiliation and great 
anxiety about the event, in many instances, tend to repress the lusts of the 
heart, by supplying a continual succession of other thoughts and cares : 
whilst constant encouragement, readily attained, too often leaves a man to 
experience them more forcibly. Nay, the same persons, who under pressing 
solicitude seem to be entirely delivered from some peculiar corruptions, find 
them revive and become very importunate when they have obtained more 
confidence about their salvation. The old Adam, the corrupt nature, proves 
a constant snare to many believers, by its thirsting after the pleasures, riches, 
honours, and pride of the world ; nor can the victory be secured without 
great diificulty and trouble, and strong faith and fervent prayer. 



AND IS SAVED FROM MOSES BY CHRIST. 10S 

but, being overcome with sleep, I there lost this Roll out 
of my bosom. 

Fai. But, good brother, hear me out ; so soon as the 
man overtook me, he was but a word and a blow, for down 
he knocked me, and laid me for dead. But, when I was 
a little come to myself again, I asked him wherefore he 
served me so ? He said, because of my secret inclining to 
Adam the first : and with that he struck me another deadly 
blow on the breast, and beat me down backward : so I lay 
at his foot as dead, as before. So when I came to myself 
again I cried him mercy ; but he said, I know not how to 
shew mercy; and with that knocked me down again. He 
had doubtless made an end of me, but that one came by 
and bid him forbear. 

Chr. Who was that that bid him forbear ? 

Fai. I did not know him at first, but as he went by I 
perceived the holes in his hands and in his side : then I 
concluded that he was our Lord. So I went up the hill. 

Chr. That man that overtook you was Moses. He 
spareth not, neither knoweth he how to shew mercy to 
those that transgress his law. 

Fai. I know it very well ; it was not the first time that 
he has met with me. It was he that came to me when I 
dwelt securely at home, and that told me he would burn 
my house over my head if I staid there.* 

* The doctrine of Moses did not essentially differ from that of Christ : but 
the giving- of the law, that ministration of condemnation to all sinners, 
formed so prominent a part of his dispensation, in which the gospel was 
exhibited under types and shadows, that " the law" is said to have been 
" given by Moses," while " grace and truth came by Jesus Christ ;" especially, 
as the shadows were of no further use when the substance was come. Even 
such desires of things forbidden as are effectually opposed and repressed, 
being contrary to the spirituality of the precept, '* Thou shalt not covet," 
often greatly discourage the new convert, who does not duly recollect that 



110 FAITHFUL REFUTES DISCONTENT, 

Chr. But did you not see the house that stood there on 
the top of that hill on the side of which Moses met you ? 

Fai. Yes, and the lions too, before I came at it : but 
for the lions, I think they were asleep ; for it was about 
noon j and because I had so much of the day before me, 
I passed by the porter and came down the hill.* 

Chr, He told me, indeed, that he saw you go by : but 
I wish you had called at the house, for they would have 
shewed you so many rarities that you would scarce have 
forgot them to the day of your death. But, pray tell me, 
did you meet nobody in the valley of Humility ? 

Fai. Yes, I met with one Discontent, who would wil- 
lingly have persuaded me to go back again with him : his 
reason was, for that the valley was altogether without ho- 
nour. He told me, moreover, that there to go was the way 
to disoblige all my friends, as Pride, Arrogancy, Self-con- 
ceit, Worldly-glory, with others, who he knew, as he said, 

the gospel is intended to relieve those who feel themselves justly condemned 
by the law. Yet these terrors prove the occasion of deeper humiliation, and 
greater simplicity of dependence on the mercy of God in Christ Jesus, as 
" the end of the law for righteousness to every one that believeth." Many 
for a time escape discouragement because they are but superficially acquainted 
with their own hearts : yet it is proper they should be further instructed by 
such conflicts as are here described, in order to their greater stability, ten- 
derness of conscience, and compassion for their brethren, in the subsequent 
part of their pilgrimage. 

* This circumstance seems to imply, that, in our author's judgment, even 
eminent believers sometimes decline entering into communion with their 
brethren, according to his views of it ; and that very lively affections and 
strong consolations may render them less attentive to externals. ■ Indeed, he 
deemed this a disadvantage and a mistake, (which seems intimated by Faithful's 
not calling either at the House of the Interpreter, or at the House Beautiful,) 
yet that is not a sufficient reason why other Christians should not cordially 
unite with them. — This is a beautiful example of that candour, in respect of 
those things about which pious persons differ, that consists with decided firm- 
ness in the great essentials of faith and holiness. 



AND IS ASSAULTED BY SHAME. Ill 

would be very much offended if I made such a fool of my- 
self as to wade through this valley. 

Chr. Well, and how did you answer him ? 

Fai. I told him that, although all these that he named 
might claim kindred of me, and that rightly, (for indeed 
they were my relations according to the flesh ;) yet since I 
have become a pilgrim they have disowned me, as I have 
also rejected them ; and therefore they are now no more 
than if they had never been of my lineage. I told him, 
moreover, that as to this valley he had quite misrepre- 
sented the thing ; for " before honour is humility, and a 
haughty spirit before a fall." Therefore, said I, I had 
rather go through this valley to the honour that was so 
accounted by the wisest, than choose that which he es- 
teemed most worth our affections.* 

Chr. Met you with nothing else in that valley ? 

Fai. Yes, I met with Shame ; but of all the men that I 
met with in my pilgrimage, he, I think, bears the wrong 
name. The other would be said nay, after a little argu- 
mentation and somewhat else : but this bold-faced Shame 
would never have done. 

* While some believers are most tried with, inward fears and conflicts, others 
are more tempted to repine at the outward degradation, reproach, or ridicule 
to which religion exposes them. A man perhaps, at first, may flatter himself 
with the hope of avoiding the peculiarities and extravagances, which have 
brought enmity or contempt on some professors of the gospel ; and of ensuring 
respect and affection, by caution, uprightness, and benevolence : but further 
experience and knowledge constrain him to adopt and avow sentiments, and 
associate with persons that the world despises. And, seeing himself invincibly 
impelled by his conscience, to a line of conduct which insures the reproach of 
enthusiasm and folly, the loss of friends, and manifold mortifications, he is 
powerfully assaulted by discontent ; and tempted to repine, that the way to 
heaven lies through such humiliations and worldly disappointments : till the 
considerations, adduced in Faithful's answer, enable him at length to overcome 
this assailant, and to seek the " honour that cometh from God only." 



112 shame's importunity and arguments. 

Chr. Why, what did he say to you? 

Fai. "What ! why he objected against religion itself. 
He said, it was a pitiful, low, sneaking business for a man 
to mind religion : he said, that a tender conscience was 
an unmanly thing ; and that for a man to watch over his 
words and ways, so as to tie up himself from that hec- 
toring liberty that the brave spirits of the time accustom 
themselves unto, would make him the ridicule of the 
times. He objected also, that but few of the mighty, 
rich, or wise, were ever of my opinion ; nor any of them 
neither, before they were persuaded to be fools, and to be 
of a voluntary fondness to venture the loss of all for no- 
body else knows what. 1 He moreover objected the base 
and low estate and condition of those that were chiefly 
the pilgrims of the times in which they lived ; also their 
ignorance, and want of understanding in all natural science. 
Yea, he did hold me to it at that rate also about a great 
many more things than here I relate : as, that it was a 
shame to sit whining and mourning under a sermon, and 
a shame to come sighing and groaning home ; that it was 
a shame to ask my neighbour forgiveness for petty faults, 
or to make restitution where I had taken from any. He 
said also, that religion made a man grow strange to the 
great, because of a few vices, (which he called by finer 
names ;) and made him own and respect the base, because 
of the same religious fraternity : and is not this, said he, 
a shame ? 

Chr. And what did you say to him ? 

Fat. Say I I could not tell what to say at first. Yes, he 
put me so to it that my blood came up in my face ; even 
this Shame fetched it up, and had almost beat me quite 
off. But at last I began to consider that " that which is 

1 John vii. 48 ; 1 Cor. i. 26 ; iii. 18 ; Phil. iii. 7—9. 



FAITHFUL WITH DIFFICULTY REPELS HIM. 113 

highly esteemed among men is had in abomination with 
God/' 1 And I thought again, this Shame tells me what men 
are : but he tells me nothing what God or the word of God 
is. And I thought moreover, that at the day of doom we 
shall not be doomed to death or life according to the hector- 
ing spirits of the world, but according to the wisdom and 
law of the Highest. Therefore, thought I, what God says 
is best, is best, though all the men in the world are against 
it : seeing then that God prefers his religion ; seeing God 
prefers a tender conscience ; seeing they that make them- 
selves fools for the kingdom of heaven are wisest ; and that 
the poor man that loveth Christ is richer than the greatest 
man in the world that hates him ; Shame, depart, thou art 
an enemy to my salvation ; shall I entertain thee against my 
sovereign Lord ? how then shall I look him in the face at 
his coming ? Should I now be ashamed of his ways and 
servants, how can I expect the blessing ! 2 — But indeed this 
Shame was a bold villain; I could scarce shake him out 
of my company ; yea, he would be haunting of me, and con- 
tinually whispering me in the ear, with some one or other 
of the infirmities that attend religion : but at last I told 
him, it was but in vain to attempt further in this business; 
for those things that he disdained, in those did I see most 
glory : and so at last I got past this importunate one.* 
And when I had shaken him off then I began to sing : 

1 Luke xvi. 15. 2 Mark viii. 38. 



* Persons of a peculiar turn of mind, when enabled to overcome temptations 
to discontent about worldly degradation, are exceedingly prone to be influenced 
by a false sbame, and to profess religion with timid caution ; to be afraid of 
declaring their sentiments with freedom in some places and companies, even 
when the most favourable opportunity occurs ; to shun in part the society of 
those whom they love and esteem, lest they should be involved in the contempt 
cast on them j to be reserved and inconsistent in attending on the ordinances 



114 faithful's song. 

The trials that those men do meet withal, 
That are ohedient to the heavenly call, 
Are manifold and suited to the flesh, 
And come, and come, and come again afresh : 
That now, or sometimes else, we by them may 
Be taken, overcome, and cast away. 
O let the pilgrims, let the pilgrims then 
Be vigilant, and quit themselves like men. 

Chr. I am glad, my brother, that thou didst withstand 
this villain so bravely ; for of all, as thou sayest, I think he 
has the wrong name : for he is so bold as to follow us in 
the streets, and to attempt to put us to shame before all 
men ; that is, to make us ashamed of that which is good. 

of God, entering a protest against vice and irreligion, bearing testimony to the 
truth, and attempting to promote the gospel : being apprehensive lest these 
things should deduct from their reputation for good sense, prudence, learning, 
or liberality of mind. Men, who are least exposed to those conflicts in which 
Christian was engaged, are often most baffled by this enemy : nor can other 8 
readily make proper allowances for them in this case ; any more than they 
can for such as experience those dark temptations of which they have no con- 
ception. Constitution, habits, connexions, extensive acquaintance with man- 
kind, and an excess of sensibility, united to that pride which is common to 
man, continually suggest objections to every thing the world despises, which 
they can hardly answer to themselves ; and excite such alarms as they cannot 
surmount : while a delicate sense of propriety, and the specious name of pru- 
dence, supply them with a kind of half excuse for their timidity. The constant 
trouble which this criminal and unreasonable shame occasions some persons, 
contrary to their judgment, endeavours, and prayers, gave our author the idea 
that ' this enemy bears the wrong name.' Many a suggestion made to the mind 
in this respect from time to time is so natural, and has so strong a party within 
(especially in those who are more desirous of honour than of wealth or pleasure ;) 
that men can scarcely help feeling for the moment as if there were truth in it, 
though they know upon reflection, that it is most irrational. Nay, these feelings 
insensibly warp their conduct ; though they are continually self-condemned 
on the retrospect. There are some who hardly ever get the better of this false 
shame ; and it often brings their sincerity into doubt, both with themselves 
and others : but flourishing* Christians at length in good measure rise superior 
to it, by such considerations as are here adduced, and by Earnest persevering 
prayer. 



SHAME MUST BE REPELLED BY PRAYER. 115 

"But, if he was not himself audacious, he would never at- 
tempt to do as he does : but let us still resist him ; for, 
notwithstanding all his bravadoes, he promoteth the fool, 
and none else. " The wise shall inherit glory," said Solo- 
mon; " but shame shall be the promotion of fools." 1 

Fai. I think we must cry to Him, for help against 
Shame, that would have us be " valiant for truth upon the 
earth." 

Chr. You say true : but did you meet nobody else in 
that valley ? 

Fai. No, not I, for I had sunshine all the rest of the 
way through that, and also through the valley of the sha- 
dow of death.* 

Chr. It was well for you ; I am sure it fared far other- 
wise with me ; I had for a long season, as soon almost as I 
entered into that valley, a dreadful combat with that foul 
fiend Apollyon ; yea, I thought verily he would have killed 
me, especially when he got me down and crushed me under 
him as if he would have crushed me to pieces : for as he 
threw me my sword flew out of my hand. Nay, he told 
me he was sure of me: but, I " cried to God, and he heard 
me, and delivered me out of all my troubles." Then I 

1 Pro v. iii. 35. 



* Christian in a great measure escaped the peculiar temptations that 
assaulted Faithful ; yet he sympathised with him : nor did the latter deem the 
gloomy experiences of his hrother visionary or imaginative, though he had 
been exempted from them. One man, from a complication of causes, is ex- 
posed to temptations of which another is ignorant , and in this case he needs 
much sympathy, which he seldom meets with : while they who are severe on 
him are liable to be baffled in another way ; which, for want of coincidence in 
habit, temperature, and situation, he is equally prone to disregard. Thus 
Christians are often led reciprocally to censure, suspect, or dislike each other, 
on those very grounds which would render them useful and encouraging 
counsellors and companions. 

I 2 



116 THE PILGRIMS OVERTAKE TALKATIVE. 

entered into the valley of the shadow of Death, and had no 
light for almost half the way through it. I thought I 
should have been killed there over and over : but at last day 
brake, and the sun rose, and I went through that which was 
behind with far more ease and quiet. 

Moreover I saw in my dream, that as they went on, Faith- 
ful, as he chanced to look on one side, saw a man, whose 
name is Talkative, walking at a distance besides them ; for 
in this place there was room enough for them all to walk. 
He was a tall man, and something more comely at a distance 
than at hand. To this man Faithful addressed himself in 
this manner : * 

Friend, whither away ? are you going to the heavenly 
country ? 

Talk. I am going to that same place. 

Fai. That is well ; then I hope we may have your good 
company ? 

Talk. With a very good will, will I be your companion. 

* The character here introduced, under a most expressive name, is an ad- 
mirable portrait, drawn by a masterly haud from some striking- original, but 
exactly resembling- numbers in every age and place, where tbe truths of the 
gospel are generally known. — Talkative is not so called merely from his 
loquacity ; but also from the peculiarity of bis religious profession, which 
gives scope to his natural propensity, by furnishing him with a copious subject, 
and enabling him to display his taTents, or seek credit among pious persons, 
without the trouble and expense of practical godliness. Such vain talkers 
especially appear when religious profession is safe and reputable, and even in 
many cases conducive to secular advantage. They may, therefore, be expected 
in our age and nation, particularly in populous places, where the preaching 
or profession of any doctrine excites little attention or surprise, but ensures 
regard and favour from a numerous body who hold the same opinions. Such 
men appear above others, pushing themselves into notice, and becoming more 
conspicuous than humble believers ; but their profession, specious at a dis- 
tance, will not endure a near and strict investigation. 



talkative's plausible discourse. 117 

Pai. Come on then, and let us go together, and let us 
spend our time in discoursing of things that are profitable. 

Talk. To talk of things that are good to me is very 
acceptable, with you or with any other : and I am glad 
that I have met with those than incline to so good a work. 
For, to speak the truth, there are but few that care thus 
to spend their time, as they are in their travels ; but choose 
much rather to be speaking of things to no profit ; and 
this hath been a trouble to me. 

Fai. That is indeed a thing to be lamented : for what 
thing so worthy of the use of the tongue and mouth of 
men on earth, as are the things of the God of heaven ? 

Talk. I like you wonderful well, for your saying is full 
of conviction : and, I will add, what thing is so pleasant, 
and what so profitable, as to talk of the things of God ? 
What thing is so pleasant ? that is, if a man hath any delight 
in things that are wonderful : for instance, if a man doth 
delight to talk of the history or the mystery of things ; or 
if a man doth love to talk of miracles, wonders, or signs ; 
where shall he find things recorded so delightful, and so 
sweetly penned, as in the holy scripture ? 

Fai. That's true, but to be profited by such things in our 
talk, should be that which we design. 

Talk. That is it that I said ; for to talk of such things 
is most profitable : for by so doing a man may get know- 
ledge of many things; as of the vanity of earthly things, 
and the benefit of things above. Thus in general : but, 
more particularly, by this a man may learn the necessity of 
the new birth ; the insufficiency of our works ; the need of 
Christ's righteousness, &c. Besides, by this a man may 
learn by talk what it is to repent, to believe, to pray, to 
suffer, or the like. By this also a man may learn what are 
the great promises and consolations of the gospel : to his 



118 FAITHFUL BEGUILED BY HIM, 

own comfort. Further, by this a man may learn to refute 
false opinions, to vindicate the truth, and also to instruct 
the ignorant. 

Fai. All this is true, and glad am I to hear these things 
from you. 

Talk. Alas ! the want of this is the cause that so few 
understand the need of faith, and the necessity of a work 
of grace in their soul, in order to eternal life ; but igno- 
rantly live in the works of the law, by the which a man can 
by no means obtain the kingdom of heaven. 

Fai. But, by your leave, heavenly knowledge of these is 
the gift of God ; no man attaineth to them by human in- 
dustry, or only by the talk of them. 

Talk. All this I know very well : for a man can receive 
nothing except it be given him from heaven : all is of grace, 
not of works. I could give you a hundred scriptures for 
the confirmation of this. 

Well, then, said Faithful, what is that one thing that 
we shall at this time found our discourse upon? 

Talk. What you will : I will talk of things heavenly or 
things earthly ; things moral or things evangelical ; things 
sacred or things profane ; things past or things to come ; 
things foreign or things at home ; things more essential or 
things circumstantial : provided that all be done to our 
profit. 

Now did Faithful begin to wonder; and stepping to 
Christian (for he walked all this while by himself,) he said 
to him, but softly, What a brave companion have we got ? 
Surely this man will make a very excellent pilgrim.* 



* Zealous Christians, who are not well established in judgment and ex- 
perience, axe often greatly taken with the discourse of persons who speak 
fluently and plausibly on various subjects, with a semblance of truth and 
piety ; yet they sometimes,/^?, as it were, a defect in their harangues, which 



BUT UNDECEIVED BY CHRISTIAN. 119 

At this, Christian modestly smiled, and said, This man, 
with whom you are so taken, will beguile with this tongue 
of his twenty of them that know him not. 

Fai. Do you know him then ? 

Chr. Know him ! yes, better than he knows himself. 

Fai. Pray, what is he ? 

Chr. His name is Talkative ; he dwelleth in our town. 
I wonder that you should be a stranger to him ; only I 
consider that our town is large. 

Fai. Whose son is he ? and whereabout doth he dwell ? 

Chr. He is the son of one Say-well, he dwelt in Prating- 
row ; and he is known of all that are acquainted with him, 
by the name of Talkative in Prating-row; and, notwith- 
standing his fine tongue, he is but a very sorry fellow. 

Fai. Well, he seems to be a very pretty man. 



makes them hesitate, though they are easily satisfied with specious ex- 
planations. — Talkative's discourse is copied, with surprising 1 exactness, 
from that of numbers who learn doctrinally to discuss even experimental 
subjects, of which they never felt the energy and eflicacy in their own souls. 
Men of this stamp can take up any point in religion with great ease, and 
speak on it in an ostentatious manner: hut the humble believer forgets 
himself, while from his heart he expatiates on topics which he longs to re- 
commend to those whom he addresses. Humility and charity, however, dis- 
pose men to make the best of others, and to distrust themselves : so that 
unless connected with proportionable depth of judgment and acuteness 
of discernment, they put them off their guard, in respect of vain-glorious 
talkers. It would be conceited and uncandid, they think, to suspect a man 
who says so many good things with great confidence and zeal ; their dissatis- 
faction with the conversation they suppose was their own fault ; if they 
disagreed with the speaker, probably they were in error; if a doubt 
arose in their minds about his spirit or motives, it might be imputed to their 
own pride and envy. Thus they are seduced to sanction what they ought 
to protest against, and to admire those whom they should avoid ; and that 
even by means of the most amiable dispositions ! — What follows is pecu- 
liarly calculated to rectify such mistakes, and to expose the consequences of 
this ill-judged candour. 



120 THE REAL CHARACTER OF TALKATIVE. 

Chr. That is, to them that have not thorough ac 
quaintance with him : for he is best abroad ; near home 
he is ugly enough. Your saying, that he is a pretty man, 
brings to my mind what I have observed in the work of 
the painter, whose pictures shew best at a distance, but 
very near more unpleasing. 

Fai. But I am ready to think you do but jest, because 
you smiled. 

Chr. God forbid that I should jest (though I smiled,) 
in this matter, or that I should accuse any falsely. I will 
give you a further discovery of him. This man is for 
any company, and for any talk : as he talketh now with 
you, so will he talk when he is on the ale-bench : and the 
more drink he has in his crown the more of these things 
he hath in his mouth : religion hath no place in his heart, 
or house, or conversation : all he hath lieth in his tongue ; 
and his religion is to make a noise therewith. 

Fai. Say you so ! then am I in this man greatly de- 
ceived, 

Chr. Deceived ! you may be sure of it : remember the 
proverb, " They say, and do not :" but " the kingdom of 
God is not in word, but in power." 1 He talketh of prayer, 
of repentance, of faith, and of the new birth; but he 
knows but only to talk of them. I have been in his 
family, and have observed him both at home and abroad ; 
and I know what I say of him is the truth. His house is 
as empty of religion as the white of an egg is of savour. 
There is there neither prayer, nor sign of repentance for 
sin; yea, the brute, in his kind, serves God far better 
than he. He is the very stain, reproach, and shame of 
religion, to all that know him ; 2 it can hardly have a good 
word in all that end of the town where he dwells, through 

1 Matt, xxiii. 3. 1 Cor. iv. 20. 2 Rom. ii. 23, 24. 



THE REAL CHARACTER OF TALKATIVE. 121 

him. Thus say the common people that know him, * A 
saint abroad, and a devil at home/ His poor family finds 
it so : he is such a churl, such a railer at, and so unrea- 
sonable with his servants, that they neither know how to 
do for, or to speak to, him. Men that have any dealing 
with him say, it is better to deal with a Turk than with 
him, for fairer dealing they shall have at his hands. This 
Talkative, if it be possible, will go beyond them, defraud, 
beguile, and overreach them. Besides, he brings up his 
sons to follow his steps ; and, if he findeth in any of them 
Si foolish timorousness, (for so he calls the first appearance 
of a tender conscience,) he calls them fools and blockheads, 
and by no means will employ them in much, or speak to 
their commendations before others. For my part, I am 
of opinion that he has by his wicked life caused many to 
stumble and fall ; and will be, if God prevents not, the 
ruin of many more.* 

Fai. Well, my brother, I am bound to believe you ; 

not only because you say you know him, but also because 

, , .< 

* Those believers, who have made the most extensive and accurate observa- 
tions on the state of religion in their own age and place, and are most 
acquainted with the internal history of the church in other lands or former 
periods, may be deemed inferior in charity to their brethren ; because they 
surpass them in penetration, and clearly perceive the mischiefs which arise 
from countenancing specious hypocrites. They would " do good to all men," 
" bear with the iufirmities of the weak," " restore in meekness such as are 
overtaken in a fault," and make allowances for the tempted : but they dare 
not sanction such men as talk about religion and disgrace it ; as mislead the 
simple, stumble the hopeful, prejudice the observing, and give enemies a 
plausible objection to the truth. Here charity constrains us to run the risk of 
being deemed uncharitable, by unmasking the hypocrite, and undeceiving the 
deluded. We must not indeed speak needlessly against any one, nor testify 
more than we know to be true even against a suspected person : but we 
should shew, that vain talkers belong 1 to the world, though numbers class 
them among religious people, to the great discredit of the cause. 



122 THE DIFFERENCE BETWEEN SAYING AND DOING. 

like a Christian you make your reports of men. For I 
cannot think that you speak these things of ill-will, but 
because it is even so as you say. 

Chr. Had I known him no more than you, I might 
perhaps have thought of him as at the first you did : yea, 
had I received this report at their hands only that are 
enemies to religion, I should have thought it had been a 
slander; (a lot that often falls from bad men's mouths 
upon good men's names and professions : ) but all these 
things, yea and a great many more as bad, of my own 
knowledge, I can prove him guilty of. Besides, good 
men are ashamed of him; they can neither call him 
brother nor friend ; the very naming of him among them 
makes them blush if they know him. 

Fai. Well, I see that saying and doing are two things, 
and hereafter I shall better observe this distinction. 

Chr. They are two things indeed, and are as diverse as 
are the soul and the body ; for, as the body without the 
soul is but a dead carcase, so saying, if it be alone, is but 
% a dead carcase also. The soul of religion is the practic 
part : " Pure religion and undefiled before God and the 
Father, is this, to visit the fatherless and widows in their 
affliction, and to keep himself unspotted from the world;" 1 
This, Talkative is not aware of; he thinks that hearing 
and saying will make a good Christian ; and thus he 
deceiveth his own soul. Hearing is but as the sowing of the 
seed ; talking is not sufficient to prove that fruit is indeed 
in the heart and life : and let us assure ourselves that at 
the day of doom men shall be judged according to their 
fruits: 2 it will not be said then, Did vou believe? but, 
Were you doers or talkers only? and accordingly shall 
they be judged. The end of the world is compared to our 

1 James i. 2, 3, 22—27. 2 Matt. xiii. 23 ; xxv. 3l— 16 « 



MERE TALKERS UNCLEAN AND LIFELESS. 123 

harvest; and you know men at harvest regard nothing 
but fruit. Not that any thing can be accepted that is 
not of faith : but I speak this to shew you how insigni- 
ficant the profession of Talkative will be at that day. 

Fai. This brings to my mind that of Moses, by which 
he describeth the beast that is clean ;* he is such an one 
that parteth the hoof, and cheweth the cud : not that 
parteth the hoof only, or that cheweth the cud only. The 
hare cheweth the cud, but yet is unclean because he 
parteth not the hoof. And this truly resembleth Talkative ; 
he cheweth the cud, he seeketh knowledge ; he cheweth 
upon the word ; but he divideth not the hoof, he parteth 
not with the way of sinners ; but, as the hare, retaineth 
the foot of a dog or bear; and therefore he is unclean. 

Chr. You have spoken, for aught I know, the true 
gospel-sense of those texts. And I will add another thing: 
Paul calleth some men, yea, and those great talkers too, 
" sounding brass and tinkling cymbals;" that is, as he 
expounds them in another place, "things without life 
giving sound." 2 " Things without life ;" that is, without 
the true faith and grace of the gospel ; and consequently 
things that shall never be placed in the kingdom of heaven 
among those that are the children of life, though their 
sound, by their talk, be as if it were the tongue or voice of 
an angel.* • 

1 Lev. xi. ; Deut. xiv. 2 1 Cor. xiii. 1 — 3 ; xiv. 7- 



* Talkative seems to have been introduced on purpose, that the author 
might have a fair opportunity of .stating- his sentiments concerning the prac- 
tical nature of evangelical religion, to "which nuaihers in his day were too 
inattentive : so that this admired allegory has fully established the important 
distinction, between a dead and a living faith, on which the whole controversy 
depends. We may boldly state the doctrines of the gospel with all possible 
energy and clearness, and every objection must ultimately fall to the ground, 
and every abuse be excluded, provided this distinction be fully and constantly 



124 FAITHFUL WANTS TO BE RID OF TALKATIVE. 

Fai. Well, I was not so fond of his company at first, but 
am as sick of it now. What shall we do to be rid of him ? 

Chr. Take my advice and do as I bid you, and you shall 
find that he will soon be sick of your company too, except 
God shall touch his heart and turn it. 

Fai. What would you have me to do ?* 

insisted on : for they arise without exception from substituting some false 
notion of faith, in the place of that living 1 , active, and efficacious principle 
which the scriptures so constantly represent as the grand peculiarity of vital 
godliness. — The language used in this passage is precisely the same as is now 
branded with tbe opprobrious epithet of legal, by numbers who would be 
thought to admire the Pilgrim ; as an impartial person must perceive, upon an 
attentive perusal of it ; and indeed some expressions are used, which they, 
who are accustomed to stand before such as "make a man an offender for a 
word," have learned to avoid. ' The practic part' is accurately defined to be 
the unfailing effect of that inward life which is the soul of religion. True faith 
justifies, as it forms the sinner's relation to Christ ; but it always " works by 
love," and influences to obedience ; hence the inquiry at the day of judgment 
will be rather about the inseparable fruits of faith, than about its essential pro- 
perties and nature. 

* "When we speak to loose professors, we should always keep two things in 
view ; either to get rid of such ensnaring and dishonourable companions, or to 
use proper means to convince them of their fatal mistake. There is indeed 
more hope of the most ignorant and careless than of them : yet " with God all 
things are possible," and we should not despair of any, especially as the very 
same method is suited to both the ends proposed ; which the subsequent dis- 
course most clearly evinces. Very plain and particular declarations, whether 
in conversation or preaching, of those things, by which true believers are dis- 
tinguished from the most specious hypocrites, are best calculated to undeceive 
and alarm false professors; and form the most commodious fan, by which the 
irreclaimable may be winnowed from the society of real Christians. This is 
of great importance : for they are Achans in the camp of Israel, yea spots and 
blemishes to every company that countenances them. Doctrinal or even 
practical discussions, if confined to general terms do not startle them ; they 
mimic the language of experience, declaim against the wickedness of the 
world and the blindness of pharisees, and strenously oppose the opinions 
held by some rival sect or party : they can endure the most awful declarations 
of the wrath of God against the wicked ; supposing themselves to be uncon- 
cerned : nay, they will admit that they are backsliders, or inconsistent be- 
lievers : but, when the conversation or sermon compels them to complain, " In 



FAITHFUL ASKS TALKATIVE A QUESTION. 125 

Chr. Why, go to him, and enter into some serious dis- 
course about the power of religion ; and ask him plainly, 
(when he has approved of it, for that he will,) whether this 
thing be set up in his heart, house, or conversation. 

Then Faithful stepped forward again, and said to Talka- 
tive, Come, what cheer ? how is it now ? 

Talk. Thank you, well ; I thought we should have had 
a great deal of talk by this time. 

Fai. Well, if you will, we will fall to it now ; and since 
you left it with me to state the question, let it be this : 
How doth the saving grace of God discover itself, when it 
is in the heart of man ? 

Talk. I perceive, then, that our talk must be about the 
power of things. Well, it is a very good question, and I 
shall be willing to answer yoix: and take my answer in 
brief thus. First, where the grace of God is in the heart 
it causeth there a great outcry against sin : Secondly — 

Fai. Nay, hold, let us consider of one at once : I think 
you should rather say, It shews itself by inclining the soul 
to abhor its sin. 

Talk. Why, what difference is there between crying out 
against, and abhorring of, sin ? 

Fai. Oh ! a great deal. A man may cry out against 
sin, of policy, but he cannot abhor it but by virtue of a 
godly antipathy against it. I have heard many cry out 
against sin in the pulpit, who yet can abide it well enough 
in the heart, house, and conversation. Joseph's mistress 
cried out with a loud voice,, as if she had been very holy • 



so saying thou condenmest us also ;" they will hear no longer, but seek 
refuge under more comfortable preachers, or in more candid company ; and 
represent their faithful monitors as censorious, peevish, and melancholy. 



126 KNOWING AND DOING DISTINGUISHED. 

but she would willingly, notwithstanding that, have com- 
mitted uncleanness with him. 1 Some cry out against sin, 
even as the mother cries out against her child in her lap, 
when she calleth it slut and naughty girl, and then falls to 
hugging and kissing it. 

Talk. You lie at the catch, I perceive. 

Fai. No, not I, I am only for setting things right. But 
what is the second thing whereby you would prove a dis- 
covery of the work of grace in the heart ? 

Talk. Great knowledge of gospel-mysteries. 

Fai. This sign should have been first ; but, first or last, 
it is also false : for knowledge, great knowledge, may be 
obtained in the mysteries of the gospel, and yet no work of 
grace in the soul. 2 Yea, if a man have all knowledge he 
may yet be nothing, and so consequently be no child of 
God. When Christ said, " Do you know all these things ?" 
and the disciples had answered, Yes ; he added, K Blessed 
are ye if ye do them." He doth not lay the blessing in 
the knowing of them, but in the doing of them. For there 
is a knowledge that is not attended with doing : " he that 
knoweth his master's will and doeth it not." A man may 
know like an angel and yet be no Christian : therefore your 
sign is not true. Indeed to know is a thing that pleaseth 
talkers and boasters ; but to do is that which pleaseth God. 
Not that the heart can be good without knowledge ; for 
without that the heart is naught. There is therefore know- 
ledge and knowledge ; knowledge that resteth in the bare 
speculation of things ; and knowledge that is accompanied 
with the grace of faith and love, which puts a man upon 
doing even the will of God from the heart : the first 01 
these will serve the talker ; but without the other the true 

1 Gen. xxxix. 11 — 15. 2 1 Cor. xiii. 



HOW A WORK OF GRACE MAY BE KNOWN. 127 

Christian is not content : " Give me understanding and I 
shall keep thy law : yea, I shall observe it with my whole 
heart." 1 * 

Talk. You lie at the catch again : this is not for edifica- 
tion. 

Fai. Well, if you please, propound another sign how this 
work of grace disco vereth itself where it is ? 

Talk. Not I, for I see we shall not agree. 

Fai. Well, if you will not, will you give me leave to do it ? 

Talk. You may use your liberty. 

Fai. A work of grace in the soul discover eth itself, 
either to him that hath it, or to standers by. To him that 
hath it, thus : it gives him conviction of sin, especially of 
the defilement of his nature, and the sin of unbelief, for 
the sake of which he is sure to be damned, if he findeth 
not mercy at God's hand by faith in Jesus Christ. 2 This 
sight and sense of things worketh in him sorrow and shame 
for sin ; he findeth, moreover, revealed in him the Saviour 
of the world, and the absolute necessity of closing with him 
for life ; at the which he findeth hungerings and thirstings 
after him : to which hungerings, &c. the promise is made. 3 f 

1 Ps. cxix. 34. 

2 Ps. xxxviii. 18. Mark xvi. 16. John xvi. 8, 9. Acts iv. 12. Rom. vii. 24. 

3 Jer. xxxi. 19. Matt. v. 6. Gal. i. 15, 16. Rev. xxi. 6. 

* Spiritual knowledge, obtained by an implicit belief of God's sure testi- 
mony under the teaching- of the Holy Spirit, producing- a hearty love of 
revealed truth, is always humbling, sanctifying, and transforming : but specu- 
lative knowledge is a mere notion of divine things, as distinct from a man's 
own concern in them, or a due apprehension of their excellency and import- 
ance ; which puffs up the heart with proud self-preference, feeds carnal and 
malignant passions, and leaves the possessor under the power of sin and Satan. 

t Divine teaching convinces a man that he is justly condemned for trans- 
gressing the law, and cannot be saved unless he obtain an interest in the 
merits of Christ by faith ; and that unbelief, or neglect of this great salvation, 
springs from pride, aversion to the character, authority and law of God and 



128 THE FRUITS OF TRUE FAITH. 

Now, according to the strength or weakness of his faith 
in his Saviour, so is his joy and peace, so is his love 
to holiness, so are his desires to know him more, and 
also to serve him in this world. But, though, I say, it 
discovereth itself thus unto him, yet it is but seldom that 
he is able to conclude that this is a work of grace ; because 
his corruptions now, and his abused reason, make his mind 
to misjudge in this matter : therefore in him that hath this 
work there is required a very sound judgment before he 
can with steadiness conclude that this is a work of grace.* 



love to sin and the world ; that it implies the guilt of treating- the truth of God 
as a lie, despising- his wisdom and mercy, demanding happiness as a debt from 
his justice, and defying his " wrath revealed from heaven against all ungodli- 
ness and unrighteousness of men." This conviction makes way for discover- 
ing that a free salvation by faith is exactly suited to his case ; he perceives the 
glory of the divine perfections harmoniously displayed in the person and re- 
demption of Christ ; and his heart is inwardly drawn to close with the invita- 
tions of the gospel, and to desire above all things the fulfilment of its exceed- 
ing great and precious promises to his soul. The expression revealed in Mm 
is taken from St. Paul : l but as his conversion was extraordinary without the 
intervention of means or instruments, and as he seems rather to have intended 
his appointment to the ministry, and that communication of the knowledge of 
Christ to his soul, by which he was qualified as an apostle to reveal him to 
mankind, and not simply that divine teaching by which he was led to become 
a Christian, perhaps it is not accurately applied to the ordinary experience of 
believers. Our author, however, evidently meant no more than the illumina- 
tion of the Holy Spirit enabling a man to understand, believe, admire, and love 
the truths of the Bible respecting Christ; and not any new revelation, declar- 
ing his interest in the Saviour, by a whisper, vision, or any such thing. These 
enthusiastic expectations and experiences have deceived many and stumbled 
more : and have done greater harm to the cause of evangelical religion than 
can be conceived or expressed. 

* The prevalence of those fervent desires and earnest expectations, in which 
the exercise of true faith greatly consists, is the proper evidence of saving 
grace ; and the sweet spirit of reliance and confidence, which is inseparable 
from frequent and earnest applications to the Saviour, put vigour into all 
holy affections and exertions. But few, comparatively, have such strong faith, 

1 Gal. i. 16. 



THE FRUITS OF TRUE FAITH. 129 

To others it is thus discovered : First, By an experi- 
mental confession of his faith in Christ : Secondly, By a 
life answerable to that confession ; to wit, a life of holi- 
ness ; heart-holiness, family holiness, (if he hath a family,) 
and by conversation-holiness in the world : which in the 
general teacheth him inwardly to abhor his sin, and him- 
self for that, in secret ; to suppress it in his family, and 
to promote holiness in the world ; not by talk only, as a 
hypocrite or talkative person may do, but by a practical 
subjection in faith and love to the power of the word. 1 — 
And now, Sir, as to this brief description of the work of 
grace, and also the discovery of it, if you have aught to 
object, object ; if not, then give me leave to propound to 
you a second question. 

Talk. Nay, my part is not now to object but to hear : 
let me therefore have your second question. 

Fai. It is this : Do you experience this first part of this 
description of it ? and doth your life and conversation 
testify the same ? or standeth your religion " in word or 
in tongue," and not " in deed and truth V Pray, if you 
incline to answer me in this, say no more than you know 
the God above will say Amen to ; and also nothing but 
what your conscience can justify you in : "for not he that 
commendeth himself is approved, but whom the Lord 
commendeth." Besides, to say I am thus and thus, when 
my conversation and all my neighbours tell me I lie, is 
great wickedness. 

Then Talkative at first began to blush : but, recovering 

1 Job xlii. 5, 6. Ps. I. 23. Ezek. xx. 43. Matt. v. 8. John xiv. 15. 
Rom.x. 9, 10. Phil. i. 27. 



and distinct views, and sound judgment, and victory over corrupt passions, as 
habitually to draw the proper conclusion from their own experience. This our 
author has judiciously noticed. 

K 



130 FAITHFUL APPLIES THE DISCOURSE, 

himself, thus he replied : You come now to experience, to 
conscience, and God ; and to appeal to him for justifica- 
tion of what is spoken. This kind of discourse I did not 
expect ; nor am I disposed to give an answer to such ques- 
tions : because I count not myself bound thereto, unless 
you take upon you to be a catechizer ; and, though you 
should do so, yet I may refuse to make you my judge. 
But I pray, will you tell me why you ask me such ques- 
tions ? 

Fai. Because I saw you forward to talk, and because I 
knew not that you had aught else but notion. Besides, to 
tell you all the truth, I have heard of you that you are a 
man whose religion lies in talk, and that your conversation 
gives this your mouth-profession the lie. They say you 
are a spot among Christians ; and that religion fareth the 
worse for your ungodly conversation ; that some already 
have stumbled at your wicked ways, and that more are 
in danger of being destroyed thereby ; your religion and 
an alehouse, and covetousness, and uncleanness, and swear- 
ing and lying, and vain company-keeping, &c. will stand 
together. The proverb is true of you which is said of a 
whore, to wit, that f she is a shame to all women : 3 so you 
are a shame to all professors.* 



* It is not enough to state practical and experimental subjects in the plainest 
and most distinguishing manner : we ought also to apply them to men's con- 
sciences, by the most solemn and particular interrogations. — In public, indeed, 
care must be taken not to turn the thoughts of a congregation to an individual, 
yet we should aim to lead every one to reflect on his own case, and excite his 
conscience to perform the office of a faithful monitor. But in private, when 
we have ground to suspect that men deceive themselves, such plain-dealing is 
the best evidence of disinterested love. It is at present, alas ! much disused, 
and deemed inconsistent with politeness ; so that, in many cases, an attempt 
of this kind would be considered as a direct outrage and insult : and perhaps, 
in some circles, the language of these plain pilgrims might be exchanged for 



AND SHEWS TALKATIVE HIS HYPOCRISY. 131 

Talk. Since you are ready to take up repprts, and to 
judge so rashly as you do, I cannot but conclude you are 
some peevish or melancholy man, not fit to be discoursed 
with; and so, adieu! 

Then came up Christian, and said to his brother, I told 
you how it would happen ; your words and his lusts could 
not agree. He had rather leave your company than re- 
form his life : but he is gone, as I said : let him go, the 
loss is no man's but his own : he has saved us the trouble 
of going from him ; for, he continuing (as I suppose he 
will do,) as he is, he would have been but a blot in our 
company : besides, the apostle says, " From such with- 
draw thyself."* 

Fai. But I am glad we had this little discourse with him ; 
it may happen that he will think of it again : however, I 
have dealt plainly with him, and so am clear of his blood 
if he perisheth. 

that which would he less offensive, without deducting from its energy ; yet 
zeal for the honour of the gospel, and love to the souls of men, are, no doubt, 
grievously sacrificed to urbanity, in this age of courteous insincerity. 

* This apostolical rule is of the greatest importance. "While conscientious 
Christians, from a mistaken candour, tolerate scandalous professors and as- 
sociate with them, they seem to allow that they belong to the same family ; 
and the world will charge their immoralities on the doctrines of the gospel, 
saying of those who profess them, "They are all alike if we could find them 
out.' But did all, " who adorn the doctrine of God our Saviour," withdraw 
from such men ; their crimes would rest with themselves, and the world would 
be compelled to see the difference between hypocrites and real Christians. 
This is also the most effectual method of exciting self-deceivers or inconsistent 
professors to self-examination, and of thus bringing them to be "ashamed" 
and humbled in true repentance ; and at the same time, it tends to deprive 
such men of that influence which they often employ to mislead and pervert 
hopeful inquirers and unestablished believers. Even the best conducted dis- 
cipline would have but a partial effect in preventing these evils, if not followed 
up by this conduct of individuals ; and, where the former cannot be obtained, the 
latter would produce happier consequences than believers in general can suppose. 

K 2 



132 THE GOOD EFFECTS OF FAITHFULNESS. 

Chr. You did well to talk so plainly to him as you did ; 
there is but little of this faithful dealing with men now a 
days, and that makes religion to stink in the nostrils of 
many as it doth : for they are these talkative fools, whose 
religion is only in words, and who are debauched and vain 
in their conversation, that being so much admitted into 
the fellowship of the godly, do puzzle the world, blemish 
Christianity, and grieve the sincere. I wish that all men 
would deal with such as you have done ; then should they 
be either made more conformable to religion, or the com- 
pany of saints would be too hot for them. 

How Talkative at first lifts up his plumes ! 
How bravely doth he speak ! How he presumes 
To drive down all before him ! But so soon 
As Faithful talks of heart- work, like the moon 
That's past the full, into the wane he goes ; 
And so will all but he that heart- work knows. 

Thus they went on talking of what they had seen by 
the way, and so made that way easy which would other- 
wise no doubt have been tedious to them ; for now they 
went through a wilderness. 

Now when they were got almost quite out of this wil- 
derness, Faithful chanced to cast his eye back, and espied 
one coming after them, and he knew him. Oh ! said 
Faithful to his brother, Who comes yonder ? 

Then Christian looked, and said, It is my good friend 
Evangelist. Ay, and my good friend too, said Faithful, 
for it was he that set me the way to the Gate. Now was 
Evangelist come up unto them, and thus saluted them. 

Peace be with you, dearly beloved: and peace be to 
your helpers. 

Chr. Welcome welcome, my good Evangelist : the 




~xaw "was i isi Co-,. 7 : up 

EHEM C SALUTED IV 



EVANGELIST OVERTAKES THE PILGRIMS. 133 

sight of thy countenance brings to my remembrance thy 
ancient kindness and unwearied labouring for my eternal 
good. 

And a thousand times welcome, said good Faithful, thy 
company, O sweet Evangelist, how desirable is it to us 
poor pilgrims. 

Then said Evangelist, How hath it fared with you, my 
friends, since the time of our last parting ? what have you 
met with, and how have you behaved yourselves ? 

Then Christian and Faithful told him of all things that 
had happened to them in the way ; and how, and with 
what difficulty, they had arrived to that place. 

Bight glad am I, said Evangelist, not that you met with 
trials, but that you have been victors, and for that you 
have, notwithstanding many weaknesses, continued in the 
way to this very day. I say, right glad am I of this thing, 
and that for mine own sake and yours. I have sowed and 
you have reaped ; and the day is coming, when " both he 
that sowed and they that reaped shall rejoice together :" 
that is, if you hold out ; '■ for in due time ye shall reap, if 
ye faint not." 1 The crown is before you, and it is an in- 
corruptible one; " so run, that you may obtain" it. Some 
there be that set out for this crown, and after they have 
gone far for it another comes in and takes it from them : 
" hold fast therefore that you have, let no man take your 
crown." 2 You are not yet out of the gunshot of the devil ; 
" you have not resisted unto blood, striving against sin :" 
let the kingdom be always before you, and believe sted- 
fastly concerning things that are invisible. Let nothing 
that is on this side of the other world get within you : and, 
above all, look well to your own hearts and to the lusts 
thereof, for they are iC deceitful above all things and des- 

1 Jolmiv. 36 ; Gal. vi. 9. 2 1 Cor. ix. 24-27 ; Hev. iii. 11. 



134 AND FORETELLS PERSECUTIONS. 

perately wicked :" set your faces like a flint ; you have all 
power in heaven and earth on your side.* 

Then Christian thanked him for his exhortation ; but 
told him withal, that they would have him speak further 
to them for their help the rest of the way ; and the rather 
for that they well knew that he was a prophet, and could 
tell them of things that might happen unto them, and 
also how they might resist and overcome them. To which 
request Faithful also consented. So Evangelist began as 
folio weth : 

My sons, you have heard in the words of the truth of 
the gospel, "that you must through many tribulations 
enter into the kingdom of heaven •" and again that " in 
every city bonds and afflictions abide you :" and therefore 
you cannot expect that you should go long on your pil- 
grimage without them, in some sort or other. You have 
found something of the truth of these testimonies upon 
you already, and more will immediately follow : for now 
as you see you are almost out of this wilderness, and 
therefore you will soon come into a town that you will by 
and by see before you ; and in that town you will be hardly 
beset with enemies, who will strain hard but they will kill 
you : and be you sure that one or both of you must seal 

* The author, intending in the next place to represent his pilgrims as ex- 
posed to severe persecution, and to exhibit in one view what Christians should 
expect, and may he exposed to, from the enmity of the world, very judiciously 
introduces that interesting scene by Evangelist's meeting them, with suitable 
cautions, exhortations, and encouragements. The minister, by whose faithful 
labours a man is first directed into the way of salvation, commonly retains 
great influence ; and is considered with special affection, even when various 
circumstances have placed the convert at a distance under some other pastor. 
The conversation, therefore, of such a beloved friend tends to recall to the 
minds of believers their former fears, trials, and deliverances ; which animates 
them to encounter further difficulties, and opens the way for seasonable 
counsels and admonitions. 



THE TOWN OF VANITY ; AND VANITY-FAIR. 135 

the testimony, which you hold, with blood : but ec be you 
faithful unto death, and the King will give you a crown of 
life." He that shall die there, although his death will be 
unnatural, and his pain perhaps great, he will yet have the 
better of his fellow ; not only because he will be arrived at 
the celestial City soonest, but because he will escape many 
miseries that the other will meet with in the rest of his 
journey. But, when you are come to the town, and shall 
find fulfilled what I have here related, then remember 
your friend, and quit yourselves like men ; and " commit 
the keeping of your souls to God, as unto a faithful 
Creator."* 

Then I saw in my dream that, when they were got out 
of the wilderness, they presently saw a town before them ; 
the name of that town is Vanity ; and at the town there 
is a fair kept, called Vanity-fair : it is kept all the year 
long : it beareth the name of Vanity -fair, because the town 
where it is kept is " lighter than vanity," and also because 
all that is there sold, or that cometh thither, is vanity. 



* The able and faithful minister can foretell many things, from his kno ,7- 
ledge of the scriptures, and enlarged experience and observation, of which his 
people are not aware. He knows beforehand, " that through much tribula- 
tion they must enter into the kingdom of God ;" and the circumstances of the 
times aid him in discerning what trials and difficulties more especially await 
them. A retired life shelters a believer from the enmity of the world : and 
timid men are often tempted on this account to abide in the wilderness ; to 
choose obscurity and solitude, for the sake of quiet and safety, to the neglect 
of those active services for which they are qualified. But, when Christians 
are called forth to more public situations, they need peculiar cautions and 
instructions, for inexperience renders men inattentive to the words of scrip- 
ture ; and they often do not at all expect, or prepare for, the trials which are 
inseparable from those scenes on which they are perhaps even impatient 
to enter. 



136 THINGS SEEN AND SOLD IN VANITY-EAIR. 

As is tlie saying of the wise, "All that cometh is 
vanity." 1 

The fair is no new-erected business, but a thing of 
ancient standing: I will shew you the original of it. — 
Almost five thousand years agone there were pilgrims 
walking to the celestial City, as these two honest persons 
are : and Beelzebub, Apollyon, and Legion, with their 
companions, perceiving, by the path that the pilgrims 
made, that their way to the city lay through this town of 
Vanity, they contrived here to set up a fair; a fair wherein 
should be sold all sorts of vanity ; and that it should last 
all the year long : therefore at this fair are all such mer- 
chandize sold as houses, lands, trades, places, honours, 
preferments, titles, countries, kingdoms, lusts, pleasures ; 
and delights of all sorts, as whores, bawds, wives, husbands, 
children, masters, servants, lives, blood, bodies, souls, 
silver, gold, pearls, precious stones, and what not. — And 
moreover at this fair there are at all times to be seen 
jugglings, cheats, games, plays, fools, apes, knaves and 
rogues, and that of every kind. — Here are to be seen too, 
and that for nothing, thefts, murders, adulteries, false - 
swearers, and that of a blood-red colour. 

And, as in other fairs of less moment there are several 
rows and streets under their proper names, where such 
and such wares are vended, so here likewise you have the 
proper places, rows, streets, (viz. countries and kingdoms,) 
where the wares of this fair are soonest to be found. Here 
is the Britain Bow, the French Bow, the Italian Bow, the 
Spanish Bow, the German Bow; where several sorts of 
vanities are to be sold. But, as in other fairs some one 
commodity is as the chief of all the fair, so the ware of 
B^ome and her merchandize is greatly promoted in this 

1 Eccles. i. 2, 14 ; ii. 11, 17 ; xi. 8 ; Isaiah xl. 17. 



VANITY FAIR. 137 

fair ; only our English nation, with some others, have 
taken a dislike thereat.* 

* Our author evidently designed to exhibit in his allegory the grand out- 
lines of the difficulties, temptations, and sufferings, to which believers are 
exposed in this evil -world ; which, in a work of this nature, must be related as 
if they came upon them one after another in regular succession ; though in 
actual experience several may meet together, many may molest the same 
person again and again, and some harass him in every stage of his journey. 
We should, therefore, singly consider the instruction conveyed by each alle- 
gorical incident, without measuring our experience, or calculating our progress, 
by comparing them with circximstaiices which might be reversed or altered 
with almost endless variety. In general, Vanity-fair represents the 
wretched state of things, in those populous places especially, where true 
religion is neglected and persecuted; and indeed of " the whole world lying 
in wickedness," as distinguished from the church of redeemed sinners. This 
continues the same, in respect of the general principles, conduct, and pur- 
suits of mankind, through all ages and nations : but Christians are called to 
mix more with it at some times than at others ; and Satan, the God and 
prince of it, is permitted to excite fierce persecution in some places and 
on some occasions, while at other times he is restrained. Many, therefore, 
seem to spend all their days in the midst of Vanity- fair, and of continual 
insults, or injuries : while others are only sometimes thus exposed, and pass 
most of their lives unmolested: and a few are favoured with so obscure a 
situation, and such peaceable times, that they are very little acquainted with 
these trials. — Mr. Bunyan, living in the country, had frequent opportunities 
of witnessing those fairs which are held first in one town and then in another, 
and observing the pernicious effects produced on the principles, morals, health, 
and circumstances of young persons especially, by thus drawing together a 
multitude, from motives of interest, dissipation, and excess. He must also, 
doubtless, have found them to be a very dangerous snare to serious or hopeful 
persons : so that his delineation of this case, under allusions taken from this 
scene, will be more interesting and affecting to those who have been spectators 
of it, than to such as have moved in higher circles, or dwelt chiefly in populous 
cities. — Worldly men covet, pursue, grasp at, and contend for, the things of 
time and sense, with eagerness and violence, so that their conduct aptly 
resembles the bustle, selfishness, artifice, dissipation, riot, and tumult of a 
large crowded fair. The profits, pleasures, honours, possessions, and distinc- 
tions of the world, are as transient and frivolous, as the events of the fair-day; 
with which the children are delighted, but which every man of sense contemns. 
Solomon, after a complete experiment, pronounced the whole to be " vanity of 



138 THE WAY TO THE CITY THROUGH THE FAIR. 

Now, as I said, the way to the celestial City lies just 
through this town where this lusty fair is kept ; and he 
that will go to the city, and yet not go through this town, 
" must needs go out of the world." The Prince of princes 



vanities ;" the veriest vanity imaginable, a complex vanity, an accumulation of 
cyphers, a lottery consisting entirely of blanks; every earthly object being 
unsuitable to the "wants of the rational soul, unsubstantial, unsatisfactory, 
disappointing, and perishing. Yet this traffic of vanities is kept up ' all the 
year ;' because the carnal mind always hankers after one -worldly trifle or 
other, and longs ' for change of follies, and relays of joy ;' •while objects 
suited to its feverish thirst are always at hand to allure it, deriving their, 
efficacy from continually pressing, as it were, on the senses. — When our first 
parents were fatally prevailed on to join Satan's apostacy, "they forsook the 
fountain of living waters, to hew out for themselves broken cisterns ;" and 
the idolatry of seeking happiness from the creature instead of the Creator has 
been universal among all their posterity. Since the promise of a Saviour 
opened to fallen men a door of hope, the tempter has continually fried to allure 
them by outward objects, or induce them by the dread of pain and suffering, to 
" neglect so great salvation." Thus the prince of the devils sets up this fair ; 
and by teaching men to abuse the good creatures of God to vile purposes, or to 
expect from them such satisfaction as they were never meant to afford, he has 
used them as baits to the ambition, avarice, levity, and sensuality of the carnal 
mind. No crime has ever been committed on earth, or conceived in the 
heart of man, which did not arise from this universal apostacy and idolatry ; 
from the excess, to which the insufficiency of the object to answer the pro- 
posed end gives rise ; and from the vile passions which the jarring interests or 
inclinations of numberless competitors for honour, power, wealth, and pleasure, 
cannot fail to excite. As the streams of impiety and vice, which flow from 
this source, are varied, according to men's constitutions, education, habits 
and situation ; so different worldly pursuits predominate in divers nations, or 
stages of civilization. Hence the manifold variations in the human character, 
which equal the' diversity of their complexions, shape, or capacities, though 
they be all of one nature. To this an allusion is made by ' the rows ' in this 
fair. — The merchandize of Rome, which suited a rude and ignorant age, has 
now given place to the more plausible wares of sceptical philosophers, which 
are more agreeable to the pride of learning and human reasoning. — Even 
things lawful in themselves, when sought, or possessed in a manner which is 
not consistent with " seeking first the kingdom of God, and his righteous- 
ness ;" become allurements of Satan, to draw sinners into his fatal snare. 



CHRIST HIMSELF PASSED THROUGH IT. 139 

himself, when here, went through this town to his own 
country, and that upon a fair-day too : yea, and as I think, 
it was Beelzebub the chief lord of this fair that invited 
him to buy of his vanities ; yea, would have made him 
Lord of the fair, would he but have done him reverence as 
he went through the town. Yea, because he was such a 
person of honour, Beelzebub had him from street to 
street, and shewed him all the kingdoms of the world in a 
little time, that he might if possible allure that Blessed 
One, to cheapen and buy some of his vanities. But he had 
no mind to the merchandize, and therefore left the town 
without laying out so much as one farthing upon these 
vanities. 1 This fair, therefore, is an ancient thing, of long 
standing, and a very great fair.* 

Now these pilgrims, as I said, must needs go through 
this fair. Well, so they did; but behold, even as they 
entered into the fair, all the people in the fair were moved, 
and the town itself, as it were, in a hubbub about them ; 
and that for several reasons : for, first, the pilgrims were 

1 Matt. iv. 8, 9. Luke iv. 5—7. 

* Christianity does not allow men to " bury their talents in the earth," or 
to " put their light under a bushel :" they should not " go out of the "world," or 
retire into cloisters and deserts ; and, therefore, they must all go through this 
fair. Thus our Lord and Saviour endured all the temptations and sufferings of 
this evil world, without being at all impeded or entangled by them, or stepping* 
in the least aside to avoid them. The age in which he lived peculiarly abounded 
in all possible allurements : and he was exposed to such enmity, contempt, 
and sufferings, as could never be exceeded, or equalled. But " he went 
about doing good ;" and his whole conduct, as well as his indignant repulse of 
the tempter's insolent offer, has emphatically shewn his judgment of all earthly 
things, and exhibited to us an example that " we should follow his steps." 
Here are inserted the following lines : 

* Behold Vanity-fair I The pilgrims there 

Are chained, and stoned beside : 
Even so it was our Lord past here, 
And on mount Calvary died.' 



140 A HUBBUB AT SIGHT OF THE PILGRIMS. 

clothed with such kind of raiment as was diverse from the 
raiment of any that traded in that fair. The people,, there- 
fore, of the fair made a great gazing upon them : some said 
they were fools/ some they were bedlams, and some they 
were outlandish men. — Secondly, and as they wondered at 
their apparel, so they did likewise at their speech ; for few 
could understand what they said : they naturally spoke the 
language of Canaan ; but they that kept the fair were the 
men of this world : so that from one end of the fair to the 
other they seemed barbarians each to the other. — Thirdly, 
But that which did not a little amuse the merchandizers 
was, that these pilgrims set -very light by all their wares ; 
they cared not so much as to look upon them ; and, if they 
called upon them to buy, they would put their fingers in 
their ears, and cry, ( ' Turn away mine eyes from beholding 
vanity !" 2 and look upwards, signifying that their trade and 
traffic was in heaven. 3 * 

1 1 Cor. iv. 9, 10. 2 Psalm cxix. 37. 3 Phil. iii. 20, 21. 

* The presence of real Christians in those places, where a large concourse 
of worldly men is collected for sinful purposes, must produce a disturbance 
and eifervescence : and the smaller the number is of those, who by their 
actions, words, or silence protest against vice and impiety, the fiercer the 
opposition that will be excited. — A pious clergyman, on board a vessel where 
he was a single exception to the general ungodliness that prevailed, gave 
great offence by constantly but silently withdrawing when oaths or unseemly 
discourse made his situation uneasy ; and he was called to account for so 
assuming a singularity ! — Consistent believers, appearing in character among 
worldly people, and not disguising their sentiments, always excite this 
opposition ; but more accommodating professors escape it. An avowed 
dependence on the righteousness and atonement of Christ for acceptance 
gives vast offence to those who rely on their own good works for justification : 
and conformity to the example, and obedience to the commandments of the 
Redeemer, are deemed precise and uncouth in the judgment of those who 
"walk according to the course of this world," and they deem the Christian 
insane or outlandish for his peculiarities. His discourse, seasoned with piety, 
humility, and spirituality, so differs from the " filthy conversation of the 



THE PILGRIMS ARE MOCKED. 



141 






:fc 




One chanced, mockingly, beholding the carriages of the 
men, to say unto them, What will ye buy? but they 
looking gravely upon him, said, "We buy the truth" 1 

1 Prov. xxiii. 23. 



wicked," and the polite simulation of the courtly, that they can have no 
intercourse -with him, or he with them : and, when he speaks of the love of 
Christ, and the satisfaction of communion with him, while they " "blaspheme 
the worthy name by which he is called," they must seem " barbarians " each 
to the other. But ahove all, the believer's contempt of worldly things, when 
they interfere with the will and glory of God, forms such a testimony against 
all the pursuits and conduct of carnal men, as must excite then- greatest 
astonishment and indignation : while he shuns with dread and ahhorrence, as 
incompatible with salvation, those very things to which they wholly addict 
themselves without the least remorse. 



142 THE PILGRIMS ARE APPREHENDED, 

At that there was an occasion taken to despise the men 
the more : some mocking, some taunting, some speaking 
reproachfully, and some calling upon others to smite them. 
At last things came to a hubbub and great stir in the fair, 
insomuch that all order was confounded. Now was word 
presently brought to the great one of the fair, who quickly 
came down, and deputed some of his most trusty friends 
to take those men into examination, about whom the fair 
was almost overturned. So the men were brought to 
examination; and they that sat upon them asked them 
whence they came, whither they went, and what they did 
there in such an unusual garb ? The men told them that 
they were pilgrims and strangers in the world; and that 
they were going to their own country, which was the 
heavenly Jerusalem ; x and that they had given no occasion 
to the men of the town, nor yet to the merchandizers, thus 
to abuse them, and to let them in their journey ; except 
it was for that, when one asked them what they would 
buy, they said they would "buy the truth." — But they 
that were appointed to examine them did not believe them 
to be any other than bedlams and mad, or else such as 
came to put all things into confusion in the fair. There- 
fore they took them and beat them, and besmeared them 
with dirt, and then put them into the cage, that they 
might be made a spectacle to all the men of the fair.* 

1 Heb. ad. 13—16. 



* When the scoffs of those " who think it strange that Christians will not 
run with them to the same excess of riot," extort from them a full and 
explicit declaration of their principles, it may be expected that the 
reproaches and insults of their despisers will be increased : and then all the 
mischief and confusion which follow will be laid to their charge : ' There 
were no such disputes about religion before they came ;' " These men who 
turn the world upside down are come hither also;" "they exceedingly 



EXAMINED AND CONFINED. 143 

There therefore they lay for some time, and were made 
the objects of any man's sport, or malice, or revenge ; the 
great one of the fair langhing still at all that befell them. 
But, the men being patient, and " not rendering railing 
for railing, but contrariwise blessing," and giving good 
words for bad, and kindness for injuries done ; some men 
in the fair, that were more observing and less prejudiced 
than the rest, began to check and blame the baser sort for 
their continual abuses done by them to the men. They 
therefore in angry manner let fly at them again, counting 
them as bad as the men in the cage, and telling them that 
they seemed confederates, and should be made partakers 
of their misfortune. The other replied that, for aught 
they could see, the men were quiet and sober, and intended 
nobody any harm : and that there were many, that traded 
in their fair, that were more worthy to be put into the 

trouble the city," town, or village, by their uncharitable discourse and 
example ! — Thus Satan takes occasion to excite persecution, when he fears 
lest the servants of God should successfully disseminate their principles : and 
persecuting 1 princes and magistrates, his ' most trusty friends,' are deputed by 
him to molest and punish then' peaceable subjects, for conscientiously refusing" 
conformity to the world, or for dissenting from doctrines and modes of 
worship which they deem unscriptural. Thus, the most valuable members 
of the community are banished, imprisoned, or murdered : multitudes are 
tempted to hypocrisy ; encouragement is given to time-servers to seek secular 
advantages by acting contrary to their consciences ; the principles of 
sincerity and integrity are generally weakened or destroyed, by multiplied 
prevarications and false professions ; and numerous instruments of cruelty 
and oppression are involved in this complication of atrocious crimes. — Our 
author doubtless drew many of his portraits, in the subsequent historical 
picture, from originals then sufficiently known ; and if any think that he has 
heightened his colourings, it may furnish them with a subject for gratitude, 
and a reason for content and peaceable submission to our rulers. In Fox's 
Martyrs we meet with authenticated facts, that fully equal this allegorical 
representation : nay, ' The Acts of the Apostles' give us the very same view 
of the subject. 



144 THEIR MEEK AND PRUDENT BEHAVIOUR. 

cage, yea and pillory too, than were the men that they 
had abused. Thus, after divers words had passed on both 
sides, (the men behaving themselves all the while very 
wisely and soberly before them,) they fell to some blows 
and did harm one to another. Then were these two poor 
men brought before their examiners again, and there 
charged as being guilty of the late hubbub that had been 
in the fair. So they beat them pitifully, and hanged irons 
upon them, and led them in chains up and down the fair, 
for an example and terror to others, lest any should speak 
in their behalf, or join themselves unto them. But 
Christian and Faithful behaved themselves yet more 
wisely, and received the ignominy and shame that was 
cast upon them with so much meekness and patience, that 
it won to their side (though but few in comparison of the 
rest,) several of the men of the fair. This put the other 
party yet into a greater rage, insomuch that they concluded 
the death of these two men. Wherefore they threatened 
that the cage nor irons should serve their turn, but that 
they should die for the abuse they had done, and for 
deluding the men of the fair.* 

* The contempt, injustice, and cruelty, with which persecutors treat the 
harmless disciples of Christ, give them an occasion of discovering: that 
amiahle conduct and spirit which accord to the precepts of scripture, and the 
example of persecuted prophets and apostles : and this often produces the 
most happy effects on those who are less prejudiced; which still more 
exasperates determined opposers : yet it frequently procures a short respite 
for the persecuted, while worldly people quarrel ahout them among- them- 
selves. And, even if greater severity be at length determined on, 
persevering prudence, meekness, and patience, amidst all the rage of their 
enemies, will bear testimony for them in the consciences of numbers ; their 
religion will appear beautiful, in proportion as their persecutors expose their 
own odious deformity ; God will be with them to comfort and deliver them, 
he will be honoured by their profession and behaviour ; and many will derive 
the most important advantage, from their patient sufferings and cheerful 



THEIR SUFFERINGS AND COMFORTS. 145 

Then were they remanded to the cage again, until further 
orders should be taken with them. So they put them in, 
and made their feet fast in the stocks. 

Here, therefore, they called again to mind what they 
had heard from their faithful friend Evangelist, and were 
the more confirmed in their way and sufferings by what 
he told them would happen to them. They also now com- 
forted each other, that whose lot it was to suffer, even he 
should have the best of it : therefore each man secretly 
wished that he might have that preferment : but committing 
themselves to the all- wise dispose of Him that ruleth all 
things, with much content they abode in the condition in 
which they were, until they should be otherwise disposed of. 
Then, a convenient time being appointed, they brought 
them forth to their trial in order to their condemnation. 
When the time was come they were brought before their 
enemies, and arraigned. The judge's name was lord Hate- 
good : their indictment was one and the same in substance, 
though somewhat varying in form ; the contents whereof 
were these : ( That they were enemies to, and disturbers 
of, their trade ; that they had made commotions and divi- 
sions in the town ; and had won a party to their own most 
dangerous opinions, in contempt of the law of their prince/ 
Then Faithful began to answer, that he had only set 
himself against that which had set itself against Him that 
is higher than the highest. And, said he, as for disturbance, 

fortitude in adhering to the truths of the gospel. But, when believers are 
put off their guard by ill-usage; when their zeal is rash, contentious, 
boasting, or disproportionate ; when they are provoked to render " railing for 
railing," or to act contrary to the plain precepts of scripture: they bring 
guilt on their consciences, stumble their brethren, harden the hearts and open 
the mouths of opposers, dishonour God and the gospel, and gratify the great 
enemy of souls ; who malignantly rejoices in their misconduct, but is tortured 
when they endure sufferings in a proper manner. 

L 



146 FAITHFUL* S ANSWER TO THEIR INDICTMENT, 

I make none, being myself a man of peace; the parties 
that were won to us were won by beholding our truth and 
innocence ; and they are only turned from the worse to the 
better. And, as to the king you talk of, since he is Beel- 
zebub, the enemy of our Lord, I defy him and all his 
angels.* 

Then proclamation was made, that they that had aught 
to say for their lord the king against the prisoner at the 
bar should forthwith appear and give in their evidence. So 
there came in three witnesses, to wit, Envy, Superstition, 
and Pickthank. They were then asked if they knew the 
prisoner at the bar ; and what they had to say for their lord 
the king against him. 

Then stood forth Envy, and said to this effect : My lord, 
I have known this man a long time, and will attest upon 
my oath before this honourable bench that he is f 

* The description of the process, instituted against the pilgrims, is given 
in language taken from the legal forms used in our courts of justice, which 
in Mr. Bunyan's days were shamefully perverted to subserve the most 
iniquitous oppressions. — The allegorical narrative is framed in such a 
manner as emphatically to expose the secret reasons which influence men to 
persecute their inoffensive neighbours ; and the very names employed declare 
the several corrupt principles of the heart from whence this atrocious conduct 
results. Enmity against God, and his holy character, law, worship, truth, 
and servants, is the principal source of persecution : whence the name of the 
judge in Faithful's trial. The interference of spiritual religion with men's 
Covetous, ambitious, and sensual pursuits ; and the interruption it gives to 
Iheir false peace, and unanimity in ungodliness or hypocrisy which it tends to 
expose and undermine, forms the ground of the indictment ; that is, when 
the persecuted can truly answer, that they f only set themselves against 
that which sets itself against Him, who is higher than the highest;' and 
when they do not suffer " as evil-doers, busy-bodies in other men's matters," 
ambitious competitors for secular advantage, or contentious disputants about 
political questions. 

t The names of these witnesses declare the characters of the most active 
instruments of persecution. Even Pilate could perceive that the Jewish scribea 



THE DEPOSITION OP ENVY. 147 

Judge. Hold, give him his oath. 

So they sware him. — Then he said, My lord, this man, 
notwithstanding his plausible name, is one of the vilest 
men in our country : he neither regardeth prince nor people, 
law nor custom ; but doeth all that he can to possess all 
men with certain of his disloyal notions,* which he in the 



and priests were actuated by envy, in delivering 1 up Jesus to him. His instruc- 
tions discredited theirs, and diminished their reputation and influence : he was 
more followed than they : and, in proportion as he was deemed a teacher sent 
from God, they were disregarded as blind guides. Thus formal instructors 
and learned men who are strangers to the power of godliness, have always 
affected to despise the professors and preachers of the gospel as ignorant 
enthusiasts. They envy the reputation acquired by them, and are angry at 
the success of their doctrines. If they have not the authority to silence the 
minister, they will brow-beat such of his hearers as are within the reach of 
then* influence ; especially if they have affronted them by forsaking their un 
interesting instructions. If they cannot prevail upon " the powers that be " to 
interfere ; they will employ reproaches, menaces, or even oppression, to ob- 
struct the progress of evangelical ministers ; should any obsolete law remain 
unrepealed, of which they can take advantage, they will be the first to enforce 
it ; and, if the rulers engage in persecution, they will take the lead, as perse- 
cutors and witnesses. — As this was remai'kably the case in our author's days ; 
and as the history of the Old and New Testaments, and every authentic record 
of persecutions, give the same view of it ; we cannot be greatly at a loss to 
know what was especially meant by this emblem. In other respects there is 
seldom much in the circumstances of pious persons to excite the. envy of their 
ungodly neighbours ; as they despise their spiritual privileges and comforts. 

* It has always been the practice of envious accusers to represent those 
who refuse religious conformity, as disloyal and disaffected to the civil govern- 
ment of their country ; because they judge it " right to obey God rather than 
man !" How grievous then is it that any, who profess the gospel, should 
give plausibility to such calumnies ! How desirable for them, after the 
example, and in obedience to the precepts of Christ and his apostles, " by well- 
doing to put to silence the ignorance of foolish men ;" " to avoid all appearance 
of evil ;" " to render to Caesar the things that are Caesar's ;" and to constrain 
even enemies to bear testimony to their peaceable deportment ! This would 
exhibit their patient suffering for conscience' sake as amiable and respectable, 
in the eyes of all not immediately engaged in persecution ; and would give a 
sanct on to their most bold and decided testimony against every kind of vice, 

L 2 



148 AND THAT OF SUPERSTITION. 

general calls ( principles of faith and holiness/ And/ in 
particular I heard him once myself affirm, that Christianity 
and the customs of our town of Yanity were diametrically 
opposite, and could not be reconciled. By which saying, 
my lord, he doth at once, not only condemn all our laudable 
doings, but us in the doing of them. 

Then did the Judge say unto him, Hast thou any more 
to say ? 

Envy. My lord, I could say much more, only I would 
not be tedious to the court. Yet, if need be, when the 
other gentlemen have given in their evidence, rather than 
any thing shall be wanting that will dispatch him, I will 
enlarge my testimony against him. — So he was bid to stand 

Then they called Superstition, and bid him look upon 
the prisoner ; they also asked what he could say for their 
lord the king against him ? Then they sware him ; so he 
began : 

My lord, I have no great acquaintance with this man, 
nor do I desire to have further knowledge of him ; however, 
this I know, that he is a very pestilent fellow, from some 
discourse that the other day I had with him in this town ; 
for then talking with him, I heard him say that our religion 
was naught, and such by which no man could please God. 
Which saying of his, my lord, your lordship very well 
knows what necessarily thence will follow, to wit, that we 



impiety, and false religion. But, when they revile the persons of rulers, or 
make religion the pretext for intermeddling out of their place in political 
matters, and of attempting to disturb the peace of the community ; they ex- 
ceedingly strengthen men's prejudices against the doctrines of the gospel, and 
the whole body of those who profess them; and thus give occasion, and 
furnish an excuse, for that very persecution of which they complain, in other 
respects with the greatest justice. 



pickthank's deposition. 149 

still do worship in vain, are yet in our sins, and finally 
shall be damned : and this is that which I have to say.* 

Then was Pickthank sworn, and bid say what he knew 
in behalf of their lord the king against the prisoner at the 
bar. 

My lord, and you gentlemen all, this fellow I have 
known of a long time, and have heard him speak things 
that ought not to be spoke ; for he hath railed on our noble 
prince Beelzebub, and hath spoken contemptibly of his 
honourable friends, whose names are the lord Old-man, 
the lord Carnal- delight, the lord Luxurious, the lord Desire- 
of- vain -glory, my old lord Lechery, Sir Having Greedy, 
with all the rest of our nobility : and he hath said, more- 
over, that if all men were of his mind, if possible, there is 

* Superstition represents another class of underling persecutors ; — for the 
principals are often masked infidels. Traditions, human inventions, forms, 
and externals, appear to them decent, venerable, and sacred ; and they are 
mistaken, with pertinacious ignorance, for the substance of religion. As mere 
circumstances of worship, some of these may very well answer the purpose ; 
provided they be not imposed, magnified above their value, or substituted in 
the place of things essentially good : others are bad in their origin, use, and 
tendency ; yet the truths, ordinances, and commandments of God are made 
void, that men may keep them ! What is pompous or burdensome appears to 
such men meritorious : and the excitement of mere natural passions (as at a 
tragedy,) is deemed a most needful help to true devotion. They are, therefore, 
eminently qualified to be witnesses against the faithful servants of God : for 
they " think they are thus doing him service," while they are opposing a 
company of profane despisers of their idolized forms; a set of fanatics, 
heretics, and pestilent schismatics ! Their religious zeal contracts and hardens 
their hearts ; and the supposed goodness of the cause sanctifies their bitter 
rage, enmity, and calumny. The extreme odiousness of these proceedings 
should excite all who love the truth, to keep at the utmost distance from such 
obstinate confidence and violence ; to discountenance them to the utmost, in 
the zealots of their own sentiments ; and to leave the enemies of the gospel, if 
possible, to monopolize this disgrace. For hitherto almost all parties have 
been betrayed into it, when advanced to power; and this has given the 
enemies of Christianity their most plausible arguments against it. 



150 the judge's speech 

not one of these noblemen should have any longer a being 
in this town. Besides he hath not been afraid to rail on 
you, my lord, who are now appointed to be his judge, calling 
you an ungodly villain, with many other such like vilifying 
terms, with which he hath bespattered most of the gentry 
of our town.* 

When this Pickthank had told his tale, the judge directed 
his speech to the prisoner at the bar, saying, Thou runagate, 
heretic, and traitor, hast thou heard what these honest 
gentlemen have witnessed against thee ? 

Fai. May I speak a few words in my own defence ? 

Judge. Sirrah, sirrah, thou deservest to live no longer, 
but to be slain immediately on the place : yet, that all men 
may see our gentleness towards thee, let us hear what thou 
hast to say. 

Fai. I say then, in answer to what Mr. Envy hath 
spoken, I never said aught but this, that what rule, or laws, 
or custom, or people, were flat against the word of God, 
are diametrically opposite to Christianity. If I have said 

* Pickthank represents a set of tools that persecutors continually use; 
namely, men of no religious principle ; who assume the appearance of zeal 
for any party, as may hest promote their interest ; and who inwardly despise 
both the superstitious and the worshipper. These men discern little in the 
conduct or circumstances of believers to excite either their rage or envy : but, 
if their superiors be disposed to persecute, they will afford their assistance • 
for preferment runs in this channel. So that they bear then- testimony from 
avarice or ambition, and flatter the most execrable characters, in order to get 
forward in this world: this being the grand object to which they readily 
sacrifice every thing else. — The names of those against whom Faithful spoke 
shew that his crime consisted in protesting, by word and deed, against vices 
which the great too often think themselves privileged to commit without 
censure ; and not in reviling the persons or misrepresenting the actions of 
superiors. The former may with great propriety be done at all times : and 
on some occasions the testimony against sin cannot be too closely applied to 
the consciences of the guilty, without respect of persons : but the latter is 
always unjust and unscriptural. 



AND FAITHFUL* S ANSWER. 151 

amiss, in this, convince me of my error; and I am ready- 
here before you to make my recantation. 

As to the second, to wit, Mr. Superstition, and his 
charge against me, I said only this, that in the worship of 
God there is required a divine faith ; but there can be no 
divine faith without a divine revelation of the will of God. 
Therefore, whatever is thrust into the worship of God, that 
is not agreeable to divine revelation, cannot be done but 
by a human faith, which faith will not be profitable to 
eternal life. 

As to what Mr. Pickthank hath said, I say (avoiding 
terms, as that I am said to rail and the like,) that the 
prince of this town, with all the rabblement, his attendants, 
by this gentleman named, are more fit for a being in hell 
than in this town and country : and so the Lord have mercy 
upon me.* 

* Faithful's defence is introduced by these lines, as in the foregoing- 
instances : 

Now, Faithful, play the man, speak for thy God : 

Fear not the wicked's malice, nor their rod : 

Speak boldly, man, the truth is on thy side ; 

Die for it, and to life in triumph ride. 
Christians in such circumstances should be more concerned for the honour 
of God than for their own credit or safety : and they should take occasion to 
bear a decided testimony to the truths, commandments, and institutions of 
scripture : leaving it to their accusers, judges, or hearers, to determine what 
sentiments and practices are thus proved to be antichristian, or what number 
of "teachers in Israel" are exposed as blind guides. That faith (by which 
alone we approach to God, and acceptably worship him,) has no other object 
than divine revelation ; nothing done without the express warrant of scrip- 
ture can be profitable to eternal life, whatever may be said for its expediency ; 
but everything foisted into religion contrary to that sacred rule must be an 
abomination. Human faith may please men ; but without a divine faith it is 
impossible to please God, either in general or in any particular action. And, 
as we seldom can speak against the vile lusts of men, without being" judged 
by implication to rail against such as are notoriously addicted to them, we 



152 the judge's charge to the jury. 

Then the judge called to the jury, (who all this while 
stood by to hear and observe ;) Gentlemen of the jury, you 
see this man about whom so great an uproar hath been 
made in this town ; you have also heard what these worthy 
gentlemen have witnessed against him ; also you have 
heard his reply and confession. It lieth now in your 
breasts to hang him, or save his life ; but yet I think meet 
to instruct you in our law. 

There was an act made in the days of Pharaoh the great, 
servant to our prince, that, lest those of a contrary religion 
should multiply and grow too strong for him, their males 
should be thrown into the river. 1 — There was also an act 
made in the days of Nebuchadnezzar the great, another 
of his servants, that whoever would not fall down and 
worship his golden image, should be thrown into a fiery 
furnace. 2 — There was also an act made in the days of 
Darius, that whoso for some time called upon any god but 
him should be cast into the lion's den. 3 Now the substance 
of these laws this rebel has broken, not only in thought, 
(which is not to be borne,) but also in word and deed ; 
which must therefore needs be intolerable. 

For that of Pharaoh, his law was made upon a suppo- 
sition to prevent mischief, no crime yet being apparent ; 
but here is a crime apparent. For the second and third, 
you see he disputeth against our religion; and for the 
treason he hath confessed he deserveth to die the death.* 

1 Exod. i. 2 Dan. iii. • 3 Dan. vi. 

cannot be the followers of him, " whom the world hated," because he testified 
of it " that its works were evil," unless we be willing' to risk all consequences 
in copying' his example. 

* A more just and keen satirical description of such legal iniquities can 
scarcely be imagined, than that contained in this passage. The statutes and 
precedents adduced (with a humorous and well imitated reference to the 
style and manner in which charges are commonly given to juries,) shew what 



THE NAMES AND VERDICT OF THE JURY. 153 

Then went the jury out, whose names were Mr. Blind- 
man, Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live- 
loose, Mr. Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, 
Mr. Cruelty, Mr, Hate-light, and Mr. Implacable; who 
every one gave in his private verdict against him among 
themselves, and afterwards unanimously concluded to 
bring him in guilty before the judge. And first Mr. 
Blindman, the foreman, said, I see clearly that this man 
is an heretic. Then said Mr. No-good, Away with such a 
fellow from the earth. Ay, said Mr. Malice, for I hate 
the very looks of him. Then said Mr. Love-lust, I could 
never endure him. Nor I, said Mr. Live-loose, for he 
would always be condemning my way. Hang him, hang 
him, said Mr. Heady. A sorry scrub, said Mr. High-mind. 
My heart riseth against him, said Mr. Enmity. He is a 
rogue, said Mr. Liar. Hanging is too good for him, said 
Mr. Cruelty. Let us dispatch him out of the way, said 
Mr. Hate-light. Then said Mr. Implacable, Might I 
have all the world given me, I could not be reconciled to 
him : therefore let us forthwith bring him in guilty of 
death. And so they did : therefore he was presently con- 
demned to be had from the place where he was to the 
place from whence he came, and there to be put to the 
most cruel death that could be invented. 

patterns persecuting- legislators and magistrates choose to copy, and whose 
kingdom they labour to uphold. Nor can any impartial man deny that the 
inference is fair which our author meant the reader to deduce : namely, that 
nominal protestants, enacting laws requiring conformity to their own creeds 
and forms, and inflicting punishments on such as peaceably dissent from 
them, are actually involved in the guilt of these heathen persecutors, and of 
their antichristian successors ; even if their doctrine and worship be allowed 
to be scriptural and spiritual. For these methods only serve to promote 
hypocrisy, and to expose the conscientious to the malice, envy, or avarice of 
the unprincipled. 



154 faithful's death, christian escapes. 

They therefore brought him out to do with him accord- 
ing to their law : and first they scourged him, then they 
buffeted him, then they lanced his flesh with knives ; after 
that they stoned him with stones ; then pricked him with 
their swords ; and last of all they burned him to ashes at 
the stake. Thus came Faithful to his end.* 

Now I saw that there stood behind the multitude a 
chariot and a couple of horses waiting for Faithful ; who, 
so soon as his adversaries had dispatched him, was taken 
up into it, and straightway was carried up through the 
clouds, with sound of trumpet, the nearest way to the 
celestial gate. But, as for Christian, he had some respite, 
and was remanded back to prison ; so he there remained 

* The names of the jury- men, and their general and particular verdicts, 
the cruel execution of Faithful, and the happy event of his suffering's, need 
no comment. It was not indeed the practice of the times in which our 
author lived, to inflict death on those who were persecuted for conscience' 
sake : yet very great rigours were used ; the system then adopted, if carried 
to its consequences, must have ended in the extermination of all noncon- 
formists from the land : it was natural to expect still greater cruelty from 
persons who were found capable of the severities already experienced : and 
without all doubt many actually lost their lives, in one way or other, by the 
persecutions to which they were exposed. — All those who feel a disposition to 
employ the power of the magistrate against such as differ from them in 
religious matters, should attentively consider the contemptible and odious 
picture here delineated, with the most entire justice, of the whole race of 
persecutors, and of their characters, principles, motives, and conduct: that 
they may learn to hate and dread such an antichristian practice, and shun 
the most remote approaches to it. On the other hand, they who are exposed 
to persecution, or in danger of it, should study the character and conduct of 
Faithful, that they may learn to suffer in a Christian spirit, and to adorn the 
gospel in the fiery trial. 

The following lines are here introduced as before : 

' Brave Faithful ! bravely done in word and deed ! 
Judge, witnesses, and jury have, instead 
Of overcoming thee, but shewn their rage : 
AVhen they are dead, thou'lt live from age to age.' 



HOPEFUL ATTENDS CHRISTIAN. 155 

for a space : but he that overrules all things, having the 
power of their rage in his own hand, so wrought it about 
that Christian for that time escaped them and went his 
way.* 

"Well, Faithful, thou hast faithfully profess'd 
Unto thy Lord, with whom thou shalt be bless'd, 
When faithless ones, with all their rain delights, 
Are crying- out under their hellish plights. 
Sing, Faithful, sing, and let thy name survive, 
For though they kill'd thee, thou art yet alive. 

Now I saw in my dream that Christian went not forth 
alone ; for there was one whose name was Hopeful, (being 
so made by the beholding of Christian and Faithful, in their 
words and behaviour in their sufferings at the fair,) who 
joined himself unto him; and, entering into a brotherly cove- 
nant, told him that he would be his companion. Thus one 
died to bear testimony to the truth, and another rises out of 
his ashes to be a companion with Christian. This Hopeful 
also told Christian, that there were many more of the men 
in the fair that would take their time and follow after. f 

* When the believer has done his work, the wrath of man may be per- 
mitted to expedite his removal to bis heavenly inheritance ; but all tbe 
malice and power of earth and hell are utterly unavailing to cut off any one, 
till the purposes of God respecting him are accomplished. Thus the 
apostles were preserved during Saul's persecution, and Peter was rescued 
from the hands of Herod. The Lord has various methods of protecting and 
liberating his servants : sometimes he intimidates their persecutors ; the 
paroxysm of their fury abates ; or they are disheartened by ill success in 
their efforts to extirpate the hated sect ; the principals and instruments are 
left to quarrel among themselves ; their cruelties disgust the people, so that 
they dare not proceed ; political interests engage even ungodly princes to 
promote toleration, and chain up the demon persecution ; or the Lord raises 
up one of his own servants to authority, that he may be a protector of his 
church, and disappoint the devices of his enemies. 

t ' The blood of the martyrs is the seed of the church ;' for sufferings, 
properly endured, form the most convincing and useful kind of preaching. — 



156 BY-ENDS OF FAIR-SPEECH. 

So I saw that, quickly after they were got out of the 
fair, they overtook one that was going before them, whose 
name was By-ends : so they said to him, What country- 
man, Sir ? and how far go you this way ? He told them 
that he came from the town of Fair-speech, and was going 
to the celestial City ; but he told them not his name. 

From Fair-speech ! said Christian : is there any good 
that lives there ? x 

Yes, said By-ends, I hope. 

Chr. Pray, Sir, what may I call you ? 

By. I am a stranger to you and you to me : if you be 
going this way, I shall be glad of your company : if not, 
I must be content. 

Chr. This town of Fair-speech I have heard of it, and, 
as I remember, they say it is a wealthy place. 

By. Yes, I will assure you that it is ; and I have very 
many rich kindred there. 

Chr. Pray who are your kindred there, if a man may 
be so bold ? 

By. Almost the whole town : and, in particular, my 
Lord Turn-about, my Lord Time-server, my Lord Fair- 
speech, from whose ancestors that town first took its name: 
also Mr. Smooth-man, Mr. Facing-both-ways, Mr. Any- 
thing ; and the parson of our parish, Mr. Two-tongues, 

1 Prov. xxvi. 25. 

The name of Christian's new companion denotes . the opinion, which 
established believers form at iirst of such as begin to profess the gospel in an 
intelligent manner. The nature of an allegory rendered it impracticable to 
introduce the new convert as beginning his pilgrimage from the same place, 
or going through the same scenes as Christian had done : neither could 
Faithful, for the same reason, be represented as passing the river afterwards 
mentioned. But the brotherly covenant, in which Hopeful joined himself with 
his companion, must be supposed to imply the substance of all that had been 
spoken of, as necessary to final acceptance. 



THE KINDRED OF BY-ENDS* 157 

was my mother's own brother by father's side : and to tell 
you the truth, I am a gentleman of good quality ; yet my 
great grandfather was but a waterman, looking one way 
and rowing another, and I got most of my estate by the 
same occupation. 

Chr. Are you a married man? 

By. Yes, and my wife is a very virtuous woman, the 
daughter of a virtuous woman ; she was my Lady Feign- 
ing' s daughter, therefore she came of a very honourable 
family, and is arrived to such a pitch of breeding, that 
she knows how to carry it to all, even to prince and pea- 
sant. It is true we somewhat differ in religion from those 
of the stricter sort, yet but in two small points : First, we 
never strive against wind and tide : Secondly, we are 
always most zealous when religion goes in his silver slip- 
pers. We love much to walk with him in the street, if 
the sun shines, and the people applaud him.* 

* The character of By-ends, and the group that attended him, forms a 
clear detection and merited condemnation of a large company of false 
professors ; and is not at all inferior in importance to the preceding severe 
satire on open persecutors. — When rest is given to the church, hypocrites 
often multiply more than real Christians. — The name of this man, and those 
of his town and relations, do not merely descrihe his original character and 
situation, (as Christian was at first called Graceless in the City of 
Destruction ;) hut they denote the nature of his religious profession. 
Believers look hack on their former principles and hehaviour with shame and 
abhorrence ; hut hypocrites, when reproved for evident sins, excuse them, 
because Christ came to save the lost, and because he is merciful to the chief 
of sinners. Christian would readily have granted that ' no good lived' at 
his native city ; and on that very account he had renounced it with all bis 
old connexions : but By-ends hoped better of Fair-speech, and gloried in his 
honourable relations there. Yet he was ashamed of his name : for men are 
unwilling to allow that they seek nothing more than worldly advantages by 
religion. The names here selected are most emphatically descriptive of that 
whole company of professed Christians who, under various pretences, suppose 
" that gain is godliness." The polite simulation and dissimulation, which 
some most courtly writers have inculcated as the summit of good breeding, 



158 CHRISTIAN DETECTS BY-ENDS. 

Then Christian stept a little aside to his fellow Hopeful, 
saying, It runs in my mind that this is one By-ends of 
Pair-speech ; and, if it be he, we have as very a knave in 
our company as dwelleth in all these parts. Then said 
Hopeful, Ask him ; methinks he should not he ashamed 
of his name. So Christian came up with him again, and 
said, Sir, you talk as if you knew something more than all 
the world doth,* and, if I take not my mark amiss, I 



the perfection of a finished education, and the grand requisite for obtaining" 
consequence in society ; if introduced into religion , and adopted by professors 
or preachers of the gospel, in connexion with fashionable accomplishments 
and an agreeable address, constitute the most versatile, refined, and 
insinuating species of hypocrisy that can be imagined ; and a man of talents, 
of any occupation or profession, may render it very subservient to his 
interest ; by ensuring the patronage or custom of those to whom he attaches 
himself, without giving much umbrage to the world, which may indeed 
despise such a character, but will not deem him worthy of hatred. He may 
assume any of the names here provided for him, as may best suit his line of 
life ; and may shape his course, in subserviency to his grand concern, with 
considerable latitude ; provided he has prudence enough to keep clear of 
scandalous vices : he will not be lona* in learning 1 the beneficial art of using" 
' two tongues' with one mouth, and of 1 looking one way and rowing- another :' 
and perhaps he may improve his fortune by an honourable alliance with some 
branch of the ancient family of the Feignings. The grand difference 
between this whole tribe, and the body of true Christians, consists in these 
two things : Christians seek the salvation of then* souls, and at the same time 
aim to glorify God, and be useful to then* neighbours ■ but hypocrites profess 
to be religious in order to obtain friends, patrons, customers, or applause : 
those follow the Lord habitually, whatever tribulations arise because of the 
word ; but these conceal or deny their profession, when, instead of gaining 
by it, they are exposed to reproach or persecution. 

* The people of the world who avow their real character, know how to 
serve Mammon by neglecting and despising God and religion ; and the 
disciples of Christ can serve God by renouncing the world and its friendship : 
but time-servers talk as if they had found out the secret of uniting these two 
discordant interests, and thus of 'knowing something more than all the 
world.' This is the most prominent feature in this group of portraits, which 
in other respects exhibits vai'ious dissimilarities, and contains the faces of 
persons belonging to every division of professed Christiana on earth. 



BY-ENDS SHEWS HOW HE CAME BY HIS NAME. 159 

deem I have half a guess of you ; is not your name Mr. 
By-ends, of Fair-speech? 

By. This is not my name, but indeed it is a nick-name 
that is given me by some that cannot abide me ; and I 
must be content to bear it as a reproach, as other good 
men have borne their* s before me. 

Chr. But did you never give an occasion to men to call 
you by this name ? 

By. Never ! never ! the worst that ever I did, to give 
them an occasion to give me this name, was, that I had 
always the luck to jump in my judgment with the present 
way of the times, whatever it was ; and my chance was to 
get thereby. But, if things are thus cast upon me, let 
me count them a blessing ; but let not the malicious load 
me therefore with reproach. 

Chr. I thought indeed that you were the man that I 
heard of; and, to tell you what I think, I fear this name 
belongs to you more properly than you are willing we 
should think it doth. 

By. Well, if you will thus imagine, I cannot help it : 
you shall find me a "fair company-keeper if you will still 
admit me your associate. 

Chr. If you will go with us, you must go against wind 
and tide, the which, I perceive, is against your opinion : 
you must also own religion in his rags as well as when in 
his silver slippers ; and stand by him too when bound in 
irons, as well as when he walketh the streets with ap- 
plause. 

By. You must not impose, nor lord it over my faith : 
leave me to my liberty, and let me go with you. 

Chr. Not a step further, unless you will do in what 
I propound as we. 

Then said By-ends, I shall never desert my old princi- 



160 HOLD-THE-WORLD, MONEY-LOVE, AND SAVE-ALL 

pies, since they are harmless and profitable. If I may 
not go with you, I mast do as I did before you overtook 
me, even go by myself, until some overtake me that will 
be glad of my company.* 

Now 1 saw in my dream that Christian and Hopeful 
forsook him, and kept their distance before him :f but one 
of them looking back saw three men following Mr. By- 
ends, and behold as they came up with him he made them 
a very low congee ; and they also gave him a compliment. 
The men's names were Mr. Hold-the-world, Mr. Money- 
love, and Mr. Save-all; men that Mr. By-ends had 
formerly been acquainted with ; for in their minority they 
were schoolfellows, and were taught by one Mr. Gripeman, 
a school-master in Love-gain, which is a market-town in 
the county of Coveting, in the north. This school-master 
taught them the art of getting, either by violence, cozen - 

* When hypocrites are charged with their double-dealing and obvious 
crimes, they commonly set it down to the account of persecution, and class 
themselves with that blessed company, of whom " all manner of evil is 
spoken falsely for the name of Christ :" as if there were no difference 
between suffering- as a Christian, and being a scandal to the very name of 
Christianity ! Thus they endeavour to quiet their minds, and keep up their 
credit ; deeming themselves at the same time very prudent andjvrtwnate, in 
shifting about so as to avoid the cross, and secure their temporal interests. 
The Apostle says concerning these men, " from such turn away ;" and the 
decided manner in which Christian warns By-ends, and renounces his 
company, though perhaps too plain to be either approved or imitated in this 
courtly candid age, is certainly warranted and required by the holy 
scriptures. 

t In the second edition, printed 1678, all the subsequent part of this 
episode is wanting ; till Christian and Hopeful enter the plain Ease : but 
there can be no doubt of its having been added by the author himself, for it 
is in his manner entirely. This induces a doubt, whether some other 
alterations from that edition were not made by the author ; and on this ground 
it has been necessary to exercise a discretionary power in admitting or 
rejecting them. 



JOIN THEMSELVES TO BY-ENDS. 161 

age, flattery, lying, or by putting on a guise of religion ; 
and these four gentlemen had attained much of the art of 
their master, so that they could each of them have kept 
such a school themselves. 

Well, when they had, as I said, thus saluted each other, 
Mr. Money-love said to Mr. By-ends, Who are they upon 
the road before us ? for Christian and Hopeful were yet 
within their view. 

By. They are a couple of far countrymen, that after 
their mode are going on pilgrimage. 

Money. Alas ! why did they not stay, that we might 
have had their good company ? for they, and we, and you, 
Sir, I hope, are all going on pilgrimage.* 



* It might have been supposed that the persons, here introduced, were 
settled inhabitants of the town of Vanity, or the city of Destruction : but 
indeed they professed themselves pilgrims, and desirous during the ' sun- 
shine' to associate with pilgrims : provided they would allow them to liold the 
world, love money, and save all, whatever became of faith and holiness, of 
honesty, piety, truth, and charity ! — Covetousness, whether it consist in 
rapaciously trying to get money, in order to hoard it, or to lavish it in the 
purchase of consequence, power, or pleasure, or the support of magnificence 
and the pride of life ; or in parsimony as to the ordinary proportion of 
expenditure; or in tenacity when duty requires a man to part with it; is a 
vice not so easily denned as many others. At the same time it enables a 
man, in various ways, to reward those who can be induced to connive at it, 
and to render it dangerous to oppose him : so that it is not wonderful that it 
generally finds more quarter, even among religious persons, than other vices, 
which are not marked with so black a brand in the holy scriptures. Too 
many, professing to be the disciples of Christ, "bless the covetous, whom God 
abhorreth ;" and speak to them as if they were doubtless true Christians, 
because of their steadiness in the profession of a doctrinal system, and a 
mode of worship ; attended by morality, where money is not concerned and 
scandal might be incurred ; and a narrow disproportionate contribution from 
their abundance, to support the interest of a society or party. Thus the 
" vile person is called liberal, and the churl is said to be bountiful ;" and the 
idolatry of worshipping money has seldom been execrated equally with 
that of them, "whose god is their belly;" unless when so enormous as to 

M 



16*2 BY-ENDS AND HIS PARTY CENSURE CHRISTIAN, 

By. We are so indeed : but the men before us are so 
rigid, and love so much their own notions, and do also so 
lightly esteem the opinions of others, that let a man be 
ever so godly, yet ifiie jumps not with them in all things, 
they thrust him quite out of their company. 

Save. That's bad : but we read of some that are " righ- 
teous over much,"* and such men's rigidness prevails with 
them to judge and condemn all but themselves ; but I 
pray what and how many were the things wherein you 
differed ? 

By. Why they, after their headstrong manner, conclude 
that it is their duty to rush on their journey all weathers ; 
and I am waiting for wind and tide. They are for hazard- 
ing all for God at a clap ; and I am for taking all advan- 
tages to secure my life and estate. They are for holding 



become a kind of insanity. — The most frugal support of religious worship, with 
the most disinterested pastors and managers, is attended with an expense that 
the poor of the flock are utterly unable to defray : by this opening, Hold- 
the-world and Money-love frequently obtain admission, and acquire undue 
influence among pilgrims. And when the effect of remaining selfishness in 
the hearts of true believers, insinuating itself under the specious plea of 
prudence and necessity, and the ill consequences of specious hypocrites 
associating with them, are duly considered ; with the censure that must fall 
upon a few obscure individuals who attempt to stem the torrent : it will appear 
evident that the rich, and they who are growing rich, have more need of 
self-examination and jealousy over their own hearts than any other persons ; 
because they will be less plainly warned and reproved, in public and private, 
than their inferiors. 

* This expression of Solomon was probably intended to caution us against 
excessive zeal for some detached parts of religion to the neglect of others, 
or against superstitious austerities and entlmsiastical delusions, or any 
extremes, which always lead men off from vital godliness : or as some think, 
it is the objection of an opponent, which he afterwards answers : but it is the 
constant plea of those who neglect the most essential duties of their place 
and station, to avoid the cross, and preserve their worldly interests ; and thus 
" they wrest the scriptures to their own destruction." 



AND DECLARE THEIR OWN PRINCIPLES. 1G3 

their notions though all other men be against them ; but 
I am for religion in what, and as far as, the times and my 
safety will bear it. They are for religion when in rags and 
contempt ; but I am for him when he walks in his golden 
slippers, in the sun-shine, and with applause. 

Hold. Ay, and hold you there still, good Mr. By-ends: 
for my part, I can count him but a fool, that having the 
liberty to keep what he has, shall be so unwise as to lose 
it. Let us be " wise as serpents ;" it is best e to make hay 
when the sun shines ;' you see how the bee lieth still in 
the winter, and bestirs her only when she can have profit 
with pleasure. God sends sometimes rain and sometimes 
sun-shine : if they be such fools as to go through the first, 
yet let us be content to take fair weather along with us. 
For my part, I like that religion best that will stand with 
the security of God's good blessings unto us : for who 
can imagine, that is ruled by his reason, since God has 
bestowed upon us the good things of this life, but that he 
would have us keep them for his sake ? Abraham and 
Solomon grew rich in religion : and Job says that a good 
man " shall lay up gold as dust." But he must not be 
such as the men before us, if they be as you have de- 
scribed them. 

Save. I think that we are all agreed in this matter, and 
therefore there needs no more words about it. 

Mon. No, there needs no more words about this matter 
indeed ; for he that believes neither scripture nor reason, 
(and you see we have both on our side,) neither knows his 
own liberty nor seeks his own safety.* 

* This dialogue is not in the least more absurd and selfish, than the dis- 
course of many who attend on the preaching of the gospel, and expect to be 
thought' believers. They connect " the wisdom of the serpent" with his craft 
and malice, not with " the harmlessness of the dove:" if worldly lucre be the 

M 2 



164 BY-ENDS PROPOSES A QUESTION. 

By. My brethren, we are, you see, going all on pil- 
grimage, and, for our better diversion from things that are 
bad, give me leave to propound unto you this question. 

Suppose a man, a minister or tradesman, &c. should 
have an advantage lie before him to get the good blessings 
of this life, yet so as that he can by no means come by 
them except, in appearance at least, he becomes extraor- 
dinary zealous in some points of religion that he meddled 
not with before ; may he not use this means to attain his 
end, and yet be a right honest man ? 

Mon. I see the bottom of your question ; and, with 
these gentlemen's good leave, I will endeavour to shape 
you an answer. And first, to speak to your question, as it 
concerns a minister himself. Suppose a minister, a worthy 
man, possessed but of a very small benefice, and has in his 
eye a greater, more fat and plump by far : he has also now 
an opportunity of getting it ; yet so as by being more 
studious, by preaching more frequently and zealously, 
and, because the temper of the people requires it, by 
altering some of his principles : for my part, I see no reason 
but a man may do this, provided he has a call, ay, and 
more a great deal besides, and yet be an honest man. 
For why ? 

1. His desire of a greater benefice is lawful : this cannot 



honey, they imitate the bee, and only attend to religion when they can gain 
hy it : they cut and shape their creed and conduct to suit the times, and to 
please those among 1 whom they live : they determine to keep what they have 
at any rate, and to get more if it can he done without open scandal : never 
seriously recollecting that they are mere stewards of providential advantages, 
of which a strict account must at last he given : and, instead of willingly 
renouncing or expending them for the Lord's sake, when his providence or 
commandment requires it, they determine to hoard them up for themselves and 
their families, or to spend them in worldly indulgence ; and then quote and 
pervert scripture to vamish over this base idolatry. 






money-love's answer. 165 

be contradicted, since it is set before him by providence. 
So then he may get it if he can, " making no question for 
conscience sake." 

2. Besides, his desire after that benefice makes him 
more studious, a more zealous preacher, &c. ; and so makes 
him a better man ; yea, makes him better improve his 
parts ; which is according to the mind of God. 

3. Now, as for the complying with the temper of his 
people, by deserting, to serve them, some of his principles, 
this argueth that he is of a self-denying temper, of a sweet 
and winning deportment ; and so more fit for the minis- 
terial function. 

4. I conclude, then, that a minister that changes a 
small for a great should not, for so doing, be judged as 
covetous; but rather, since he is improved in his parts 
and industry thereby, be counted as one that pursues his 
call, and the opportunity put into his hand to do good.* 

And now to the second part of the question, which 
concerns the tradesman you mentioned : suppose such an 
one to have but a poor employ in the world; but by 
becoming religious he may mend his market, perhaps get 
a rich wife, or more and far better customers to his shop : 

* There is a fund of satirical humour in the supposed case here very gravely 
stated and discussed : and, if the author, in his accurate observations on man- 
kind, selected his example from among- the mercenaries that are the scandal 
of the established church, her most faithful friends will not greatly resent this 
conduct of a dissenter. — The worthy clergyman seeks first (not " the kingdom 
of God and his righteousness," or the glory of God in the salvation of souls, 
but) ' a rich benefice:' to attain this primary object means must be used ; and, 
hypocritical pretensions to diligence, zeal, piety, with some change of doctrine 
merely to please men, seem most likely to succeed : and, so this most base, 
prevaricating, selfish and ungodly plan is adopted I In how many thousands, 
of instances has this been an awful reality ? How often has it been pleaded 
for, as prudent and laudable, by men, not only pretending to common honesty 
and sincerity, but calling themselves the disciples of Jesus Christ ! 



166 THEY AGREE TO PROPOSE IT TO CHRISTIAN. 

for my part I see no reason but this may be lawfully done. 
For why ? 

1 . To become religious is a virtue, by what means soever 
a man becomes so. 

2. Nor is it unlawful to get a rich wife, or more custom 
to my shop. 

3. Besides, the man that gets these by becoming reli- 
gious gets that which is good, of them that are good, by 
becoming good himself. So then here is a good wife, 
and good customers, and good gain, and all these by 
becoming religious, which is good: therefore, to become 
religious to get all these is a good and profitable design. 

This answer, thus made by this Mr. Money-love to Mr. 
By-end's question, was highly applauded by them all ; 
wherefore they concluded upon the whole that it was most 
wholesome and advantageous. And because, as they 
thought, no man was able to contradict it, and because 
Christian and Hopeful were yet within call, they jointly 
agreed to assault them with this question as soon as they 
overtook them ; and the rather because they had opposed 
Mr. By-ends before. So they called after them, and they 
stopped and stood still till they came up to them : but they 
concluded, as they went, that not Mr. By-ends, but old 
Mr. Hold-the-world, should propound the question to 
them ; because, as they supposed, their answer to him 
would be without the remainder of that heat, that was 
kindled between Mr. By-ends and them at their parting a 
little before. 

So they came up to each other, and after a short salu- 
tation, Mr. Hold-the-world propounded the question to 
Christian and his fellow, and bid them to answer it if they 
could. 

Then said Christian, Even a babe in religion may answer 



CHRISTIAN S SCRIPTURAL ANSWER. 167 

ten thousand such questions. For, if it be unlawful to 
follow Christ for loaves, as it is ; x how much more is it 
abominable to make of him and religion a stalking-horse 
to get and enjoy the world ? Nor do we find any other 
than heathens, hypocrites, devils, and witches, that are of 
this opinion. 

Heathens : for, when Hamor and Shechem had a mind 
to the daughter and cattle of Jacob, and saw that there 
were no ways for them to come at them but by becoming 
circumcised ; they say to their companions, (i If every male 
of us be circumcised, as they are circumcised, shall not 
their cattle, and their substance, and every beast of their' s 
be our's ?" Their daughters and their cattle were that 
which they sought to obtain, and their religion the stalk- 
ing-horse they made use of to come at them. Read the 
whole story, Gen. xxxiv. 20 — 24. 

The hypocritical Pharisees were also of this religion ; 
long prayers were their pretence ; but to get widows' houses 
was their intent : and greater damnation was from God 
their judgment. 2 

Judas the devil was also of this religion ; he was religious 
for the bag, that he might be possessed of what was 
therein ; but he was lost, a cast-away, and the very son of 
perdition. 

Simon the witch was of this religion too ; for he would 
have had the Holy Ghost, that he might have got money 
therewith; and his sentence from Peter's mouth was 
accordingly. 3 

Neither will it out of my mind, but that that man, that 
takes up religion for the world, will throw away religion 
for the world ; for, so surely as Judas designed the world 
in becoming religious, so surely did he also sell religion 

1 John vi. 26, 27. 2 Luke xx. 46, 47. 8 Actsviii. J 8— 23. 



168 BY-ENDS AND HIS PARTY CONFOUNDED. 

and his Master for the same. — To answer the question 
therefore affirmatively, as I perceive you have done, and 
accept of, as authentic, such answer is both heathenish, 
hypocritical, and devilish ; and your reward will be accord- 
ing to your works. 

Then they stood staring one upon another, but had not 
wherewith to answer Christian. Hopeful also approved 
of the soundness of Christian's answer: so there was a 
great silence among them. 

Mr. By-ends and his company also staggered and kept 
behind, that Christian and Hopeful might out-go them. 
Then said Christian to his fellow, If these men cannot 
stand before the sentence of men, what will they do with 
the sentence of God? and, if they are mute when dealt 
with by vessels of clay, what will they do when they shall 
be rebuked by the flames of a devouring fire ?* 

Then Christian and Hopeful outwent them again, and 



* God permits Satan to bait his hook with some worldly advantage, in 
order to induce men to renounce their profession, expose their hypocrisy, or 
disgrace the gospel ; and they (poor deluded mortals !) call it ' an opening of 
providence.' The Lord indeed puts the object in then* way, if they will break 
his commandments in order to seize upon it : but he does this in order to 
prove them, and to shew whether they most love him or their worldly in- 
terests ; and it is the devil that tempts them to seize the advantage by sinful 
compliances or hypocritical pretences, that he may " take them captive at his 
will." The arguments here adduced, by an admirable imitation of the pleas 
often used on such occasions, are only valid on the supposition that religion 
is a mere external appearance, and has nothing to do with the state of the 
heart and affections : and in short, that hypocrisy and piety are words pre- 
cisely of the same meaning. — Upon the whole, the answer of Christian 
though somewhat rough, is so apposite and conclusive, that it is sufficient to 
fortify every honest and attentive mind against all the arguments which the 
whole tribe of time-serving professors of Christianity ever did, or ever can 
adduce, in support of their ingenious schemes and assiduous efforts to reconcile 
religion with covetousness and the love of the world, or to render it subservient" 
to their secular interests. 



THE PLAIN EASE, AND THE HILL LUCRE. 1C9 

went till they came at a delicate plain called Ease ; where 
they went with much content : but that plain was but 
narrow, so they were quickly got over it. Now at the 
further side of that plain was a little hill, called Lucre, 
and in that hill a silver mine, which some of them that 
had formerly gone that way, because of the rarity of it, 
had turned aside to see ; but, going too near the brink of 
the pit, the ground being deceitful under them broke, and 
they were slain : some also had been maimed there, and 
could not to their dying day be their own men again.* 

Then I saw in my dream that a little off the road, over 
against the silver mine, stood Demas, gentleman-like, to 
call to passengers to come and see ; who said to Christian 
and his fellow, Ho ! turn aside hither, and I will shew 
you a thing. f 

* When the church enjoys outward peace and prosperity, (which has 
hitherto heen generally but for a transient season,) they who profess the 
gospel are peculiarly exposed to the temptation of seeking worldly riches and 
distinctions : and many in such circumstances are more disconcerted and dis- 
posed to murmur, if excluded from sharing these idolized prizes, than Chris- 
tians in general appear to have been under the most cruel persecutions ; when 
these objects were placed at such a distance, as to lose most of their attractive 
influence. — But the hill Lucre with the silver mine, is 'a little out' of the 
pilgrim's path, even in times of the greatest outward rest and security : and, 
while those " who mill be rich fall into temptation and a snare, and into 
many foolish and hurtful lusts which drown men in destruction and perdi- 
tion;" others, forgetting that "the love of money is the root of all evil, 
having coveted after it, have erred from the faith, and pierced themselves 
through with many sorrows." 

t We know not in what way the love of this present world influenced 
Demas to forsake St. Paul ; and it is not agreed whether he afterwards re- 
pented, or whether he was finally an apostate ; yet our author is warranted 
by the general opinion in thus using his name, and afterwards joining it with 
those of Gehazi, Judas, and others, who perished by that idolatry. The love 
of money does not always spring from a desire of covetously hoarding it ; but 
often from a vain affectation of gentility, which is emphatically implied by 



I/O THE SILVER MINE, AND DEMAS. 

Chr. What thing so deserving as to turn us out of the 
way? 

the epithet ' gentleman-like' bestowed on Demas. The connexions that pro- 
fessors form in the day of ease and prosperity, and the example of the "world 
around them, and even that of numbers who would be thought to love the 
gospel, seduce them insensibly into a style of living that they cannot afford, 
in order to avoid the imputation of being sordid and singular. An increasing 
family insures additional expense ; and children genteelly educated naturally 
expect to be provided for accordingly. Thus debts are contracted and 
gradually accumulate ; it is neither so easy nor reputable to retrench, as it 
was to launch out ; and numerous tempters induce men thus circumstanced to 
turn aside to the hill Lucre ; that is, to leave the direct path of probity and 
piety, that they may obtain supplies for their urgent and clamorous necessities. 
— Young persons, when they first set out in life, often lay the foundation for 
innumerable evils by vainly emulating the expensive style of those in the 
same line of business, or the same rank in the community, who are enabled 
to support such expenses, either by extensive dealings or unjustifiable means* 
Many are the bankruptcies which originate from this mistaken conduct : and 
besides this it is often found, that fair profits are inadequate to uphold the 
appearance which was at first needlessly assumed : so that necessity is pleaded 
for engaging in those branches of trade, or seizing on those emoluments, which 
the conduct of worldly people screens from total scandal, but which are 
evidently contrary to the word of God, and the plain rule of exact truth and 
rectitude ; and which render their consciences very uneasy. But who can 
bear the mortification of owning himself poorer than he was thought to be ? 
Who dare risk the consequences of being suspected to be insolvent? — In 
these ensnaring circumstances professed Christians, if not powerfully in- 
fluenced by religious principles, will be almost sure to embrace Demas's invi- 
tation, along with By-ends, Money-love, and Save-all : and, if they be " not 
drowned in destruction and perdition," will " fall into temptation and a snare, 
and pierce themselves through with many sorrows." It therefore is incum- 
bent on every one well to consider, that it is as unjust to contract debts for 
superfluous indulgences, or to obtain credit by false appearances of affluence, 
as it is to defraud by any other imposition ; and that this kind of dishonesty 
makes way for innumerable temptations to more disgraceful species of the 
same crime ; not to speak of its absolute inconsistency with piety and charity. 
But none are in this respect so much exposed as ministers and their 
families, when, having no private fortune, they are situated among the 
affluent and genteel : and by yielding to the temptation, they are often in- 
capacitated from paying their debts with punctuality ; they are induced to 



christian's inquiry answered by demas. 171 

Dem. Here is a silver mine, and some digging in it for 
treasure : if you will come, with a little pains you may 
richly provide for yourselves. 

degrade their office by stooping- to unsuitable methods of extricating- them- 
selves out of difficulties, from which strict frugality would have preserved 
them, and by laying themselves under obligations to such men as are capable 
of abusing this purchased superiority ; and, above all, they are generally led 
to place their children in situations and connexions highly unfavourable to 
the interests of their souls, in order to procure them a genteel provision. If 
we form our judgment on this subject from the holy scripture, we shall not 
think of finding the true ministers of Christ among the higher classes in the 
community, in matters of external appearance or indulgence. That informa- 
tion and learning, which many of them have the opportunity of acquiring, 
may render them acceptable company to the affluent, especially to such as 
" love them for their work's sake ;" and even the exercise of Christian tempers 
will improve the urbanity acquired by a liberal education, where faithfulness 
is not concerned. But, if a minister thinks that the attention of the great or 
noble requires him to copy their expensive style of living, he grievously mis- 
takes the matter ; for this will generally forfeit the opinion before entertained 
of his good sense and regard to propriety ; and his official declarations con- 
cerning the vanity of earthly things, and the Christian's indifference to them, 
will be suspected of insincerity, while it is observed, that he conforms to the 
world, as far or even further than his circumstances will admit ; and thus 
respect will be often changed into disgust. Nay indeed the superior orders 
in society do not choose to be too closely copied, in those things which they 
deem their exclusive privileges; especially by one who, they must think, 
secretly depends on them to defray the expense of the intrusive competition. 
The consistent minister of Christ will certainly desire to avoid every thing 
mean and sordid, and to retrench in every other way rather than exhibit the 
appearance of penury : but, provided he and his family can maintain a decent 
simplicity, and the credit of punctuality in his payments, he will not think of 
aspiring any higher. If, in order to do this, he be compelled to exercise 
considerable self-denial, he will think little of it, while he looks more to 
Jesus and his apostles, than to the few of a superior rank who profess the 
gospel : and, could he afford something genteel and fashionable he would 
deem it more desirable to devote a larger portion to pious and charitable uses, 
than to squander it in vain affectation. — Perhaps Satan never carried a more 
important point, within the visible church, than when the opinion was 
adopted, that the clergy mere gentlemen by profession ; and when he 
led them to infer from it, that they and their families ought to live in a 



1?2 HOPEFUL INCLINED TO GO. 

Then said Hopeful, Let us go see. 

Not I, said Christian, I have heard of this place before 
now, and how many have there been slain; and, besides, 
that treasure is a snare to those that seek it ; for it hin- 
dereth them in their pilgrimage. 

Then Christian called to Demas, saying, Is not the way 
dangerous ? hath it not hindered many in their pilgrim- 
age? 

Dem. Not very dangerous, except to those that are care- 
less. — But withal he blushed as he spake. 

Then said Christian to Hopeful, Let us not stir a step, 
but still keep on our way.* 

Hope. I will warrant you when By-ends comes up, if 
he hath the same invitation as we, he will turn in thither 
to see. 

Chr. No doubt thereof, for his principles lead him that 
wav, and a hundred to one but he dies there. 

genteel and fashionable style. As the body of the clergy have been for the 
most part but slenderly provided for, when they were thus taught to imitate 
the appearance of the affluent, the most effectual step was taken to reduce 
them to abject dependence ; to convert them into parasites and flatterers ; to 
render them very indulgent to the vices of the rich and great ; or even to 
tempt them to become the instruments of accomplishing their ambitious 01 
licentious designs : and no small part of the selfishness and artifices of the 
clergy, which are now made a pretext for abolishing the order, and even for 
renouncing Christianity, have, in fact, originated from this fatal mistake. In 
proportion as the same principle is adopted by ministers of any description, 
similar effects will follow ; and a degree of dependence, inconsistent with 
unembarrassed faithfulness, must be the consequence : nor can we in all cases^ 
and without respect of persons, " declare the whole counsel of God," unless we 
be willing, if required, to be, and to appear as, the poor followers of Him " who 
had not where to lay his head." 

* Inexperienced believers are very liable to be seduced by the example and 
persuasions of hypocrites ; and to deviate from the direct path, in order to 
obtain worldly advantages by means that many deem fair and honourable. 
In this case the counsel and warnings of an experienced companion are of the 
greatest moment. 



BY-ENDS AND PAltTY PERISH AT THE MINE. 1 73 

Then Demas called again, saying, But will you not come 
over and see ? 

Then Christian roundly answered, saying, Demas, thou 
art an enemy to the right ways of the Lord of this way, 
and hast been already condemned for thine own turning 
aside, by one of his Majesty's judges; 1 and why seekest 
thou to bring ns into the like condemnation ? Besides, if 
we at all turn aside, our Lord the King will certainly hear 
thereof, and will there put us to shame, where we would 
stand with boldness before him. 

Demas cried again that he also was one of their frater- 
nity ; and that if they would tarry a little he also himself 
would walk with them. 

Then said Christian, What is thy name ? Is it not the 
same by the which I have called thee ? 

Dem. Yes, my name is Demas ; I am the son of Abra- 
ham. 

Chr. I know you, Gehazi was your great-grandfather, 
and Judas your father, and you have trod in their steps : 
it is but a devilish prank that thou nsest ; thy father was 
hanged for a traitor, and thou deservest no better reward. 2 
Assure thyself that when we come to the King we will do 
him word of this thy behaviour. — Thus they went their 
way. 

By this time By-ends and his companions were come 
again within sight, and they at the first beck went over to 
Demas. Now, whether they fell into the pit by looking 
over the brink thereof, or whether they went down to 
dig, or whether they were smothered in the bottom by the 
damps that commonly arise, of these things I am not 
certain ; but this I observed, that they never were seen 
again in the way. — Then sang Christian : 

1 2 Tim. iv. 10. 2 2 Kings v. 20—27. Matt. xxvi. 14, 15. xxvii. 3—^5 



174 



THE MONUMENT, OR LOTS WIFE. 



By-ends and silver Dermis both agree ; 
One calls, the other runs, that he may be 
A sharer in his lucre ; so these two 
Take up in this -world, and no further go. 

Now I saw that, just on the other side of this plain, the 
pilgrims came to a place where stood an old monument 




hard by the high-way side, at the sight of which they were 
both concerned, because of the strangeness of the form 
thereof, for it seemed to them as if it had been a woman 
transformed into the shape of a pillar. Here therefore 
they stood looking and looking upon it ; but could not 
for a time tell what they should make thereof: at last 



THE PILGRIM'S DISCOURSE ON THE SUBJECT. 175 

Hopeful espied written above upon the head thereof a 
writing in an unusual hand; but he, being no scholar, 
called to Christian (for he was learned,) to see if he 
could pick out the meaning : so he came, and after a little 
laying of letters together, he found the same to be this, 
" Remember Lot's wife." So he read it to his fellow : 
after which they both concluded that that was the pillar 
of salt into which Lot's wife was turned, for her looking 
with a covetous heart when she was going from Sodom for 
safety. 1 Which sudden and amazing sight gave them occa- 
sion of this discourse. 

Chr. Ah, my brother ! this is a seasonable sight : it 
came opportunely to us after the invitation which Demas 
gave us to come over to view the hill Lucre ; and had we 
gone over as he desired us, and as thou wast inclined to 
do, my brother, we had, for aught I know, been made, like 
this woman, ourselves a spectacle for those that shall come 
after to behold. 

Hope. I am sorry that I was so foolish, and am made 
to wonder that I am not now as Lot's wife : for wherein 
was the difference betwixt her sin and mine? she only 
looked back, and I had a desire to go see. Let grace be 
adored, and let me be ashamed that ever such a thing 
should be in mine heart. 

Chr. Let us take notice of what we see here for our 
help for time to come : this woman escaped one judgment, 
for she fell not by the destruction of Sodom, yet she was 
destroyed by another ; as we see, she is turned into a pillar 
of salt. 

Hope. True, and she may be to us both caution and 
example : caution, that we should shun her sin ; or a sign 
of what judgment will overtake such as shall not be pre- 

1 Gen. xix. 26. 



176 SIN AGAINST WARNINGS MOST AGGRAVATED. 

vented by this caution. So Korah, Dathan, and Abiram, 
with the two hundred and fifty men that perished in their 
sin, did also become a sign or example to others to be- 
ware. 1 But above all, I muse at one thing, to wit, how 
Demas and his fellows can stand so confidently yonder to 
look for that treasure, which this woman, but for looking 
behind her after, (for we read not that she stept one foot 
out of the way,) was turned into a pillar of salt ; specially 
since the judgment which overtook her did make her an 
example within sight of where they are : for they cannot 
choose but see her, did they but lift up their eyes.* 

Chr. It is a thing to be wondered at, and it argueth 
that their heart hath grown desperate in that case ; and I 
cannot tell whom to compare them to so fitly, as to them 
that pick pockets in the presence of the judge, or that 
will cut purses under the gallows. It is said of the men 
of Sodom, that, " they were sinners exceedingly," because 
they were sinners " before the Lord," that is, in his eye- 
sight, and notwithstanding the kindnesses that he had 
shewed them ; for the land of Sodom was now like the 
garden of Eden heretofore. 2 This therefore provoked him 

1 Numb. xxvi. 9, 10. Gen. xiii. 10, 13. 

* It is indeed most wonderful, that men, who profess to believe the Bible, 
can so confidently attempt to reconcile the love of the world with the service 
of God ; when the instructions, warnings, and examples in the sacred 
volume, which shew the fatal consequences of such endeavours, are so 
numerous, express, and affecting 1 ! If Lot's wife, who merely hankered after 
the possessions she had left behind in Sodom, and looked back, with a design 
of returning, was made a monument of the Lord's vengeance, and a warning 
to all future ages ; what will be the doom of those professed Christians who 
habitually prefer worldly gain, or the vain pomp and indulgence that may be 
purchased with it, to the honour of Christ, and obedience to his most 
reasonable commandments ? The true cause of this infatuation is here 
assigned ; they ' do not lift up their eyes ;' and it is to be feared most of 
them never will, before " they lift them up in hell, being in torments." 



THE RIVER OF THE WATER OF LIFE. 177 

the more to jealousy, and made their plague as hot as the 
fire of the Lord out of heaven could make it. And it is 
more rationally to be concluded, that such, even such as 
these are, that shall sin in the sight, yea and that too in 
despite of such examples that are set continually before 
them to caution them to the contrary, must be partakers 
of severest judgments. 

Hope. Doubtless thou hast said the truth ; but what a 
mercy is it, that neither thou, but especially I, am not 
made myself this example ! This minister eth occasion to 
us to thank God, to fear before him, and always to " re- 
member Lot's wife." 

I saw then, that they went on their way to a pleasant 
river, which David the king called " the river of God ;" 
but John, " the river of the water of life." 1 Now their 
way lay just upon the bank of the river : here therefore 
Christian and his companion walked with great delight. 
They drank also of the water of the river, which was 
pleasant, and enlivening to their weary spirits. Besides, 
on the banks of this river, on either side were green trees 
for all manner of fruit : and the leaves they ate to prevent 
surfeits, and other diseases that are incident to those that 
heat their blood by travels. On either side of the river 
was also a meadow, curiously beautified with lilies ; and 
it was green all the year long. In this meadow they lay 
down and slept : for here they might lie down safely. 2 
When they awoke they gathered again of the fruit of the 
trees, and drank again of the water of the river, and then 
lay down again to sleep. Thus they did several days and 
nights. Then they sang : 

1 Ps. lxv. 9. Ezek. xlvii. Rev. xxii. 1. 2 Ps. xxiii. Isa. xiv. SO. 

N 



1?8 THE PILGRIMS' SONG. 

Behold ye how these crystal streams do glide, 
To comfort pilgrims by the highway side. 
The meadows green, besides their fragrant smell, 
Yield dainties for them ; and he that can tell 
What pleasant fruit, yea leaves, these trees do yield, 
Will soon sell all that he may buy this field. 

So when they were disposed to go on (for they were not 
as yet at their journey's end,) they ate, and drank, and 
departed.* 

Now I beheld in my dream, that they had not journeyed 

* When Abraham had given place to his nepbew Lot, and receded from 
his interest for the credit of his religion, he was immediately favoured with a 
most encouraging vision. 1 Thus the pilgrims, having been enabled to resist 
the temptation to turn aside for lucre, were indulged with more abundant 
spiritual consolations. 2 The Holy Spirit, the inexhaustible source of life, 
light, holiness, and joy, is represented by " the river of God ;" even that 
" river of the water of life, clear as crystal, proceeding out of the throne of 
God, and of the Lamb."' 3 All believers partake of his sacred influences, 
which prepare the soul for heavenly felicity, and are earnests and pledges of 
it : but there are seasons when he communicates his holy comforts in larger 
measure ; when the Christian sees such glory in the salvation of Christ ; so 
clearly ascertains his own interest in it: and realizes his obligations and 
privileges, with such lively exercises of adoring love, gratitude, and joy, that 
he is raised above his darkness and difliculties ; enjoys sweet communion with 
God ; forgets, for the moment, the pain of former conflicts, and the prospect 
of future trials; finds his in-bred corruptions reduced to a state of 
subjection, and his maladies healed by lively exercises of faith in the divine 
Saviour ; and anticipates with unspeakable delight the glory that shall be 
revealed. Then communion with humble believers (the lilies that adorn the 
banks of the river), is very pleasant ; and the soul's rest and satisfaction in 
God and his services are safe and his calm confidence is well-grounded ; being 
widely different from every species of carnal security. Had this river been 
intended as the emblem of pardon, justification, and adoption, as some 
understand the passage, it would not have been thus occasionally introduced ; 
for these belong to believers at all times, without any interruption or varia- 
tion : but the more abundant consolations of the Spirit are not vouchsafed in 
the same manner, and on them the actual enjoyment of our privileges in a 
great measure depends. 

1 Gen. xiii. 14—18. s Mark x. 23—30. 3 Rev. xxii. 1. 



ROUGH ROAD, AND BY-PATH MEADOW! 179 

far, but the river and the way for a time parted ; at which 
they were not a little sorry, yet they durst not go out of 
the way. Now the way from the river was rough, and 
their feet tender by reason of their travels : so the souls 
of the pilgrims were much " discouraged because of the 
way." 1 Wherefore still as they went on they wished for a 
better way. Now a little before them, there was on the 
left hand of the road a meadow, and a stile to go over 
into it ; and that meadow is called By-path-meadow. Then 
said Christian to his fellow, If this meadow lieth along by 
our way-side let us go over into it. Then he went to the 
stile to see, and behold a path lay along by the way on the 
other side of the fence. It is according to my wish, said 
Christian, here is the easiest going : come, good Hopeful, 
and let us go over.* 

1 Numb. xxi. 4. 



* Believers, even when in the path of duty, walking by faith, and sup- 
ported by the sanctifying influences of the Spirit, may be abridged of those 
holy consolations which they have experienced : and, if this trial be accom- 
panied with temporal losses, poverty, sickness, the unkindness of friends, or 
ill usage from the world, they may be greatly discouraged ; and Satan may 
have a special advantage in tempting them to discontent, distrust, envy, or 
coveting. Thus, being more disposed to ' wish for a better way,' than to 
pray earnestly for an increase of faith and patience, they are tempted to 
look out for some method of declining the cross, or shifting the difficulty 
which wearies them: nor will it be long before some expedient for a 
temporary reh'ef will be suggested. The path of duty being rough, a 
' by-path' is discovered which seems to lead the same way : but, if they will 
thus turn aside, though they need not break through a hedge, they must go 
over a stile. The commandments of God mark out the path of holiness and 
safety ; but a deviation from the exact strictness of them may sometimes be 
plausible, and circumstances may seem to invite to it. Men imagine some 
providential interposition, giving ease to the weary ; and they think that the 
precept may be interpreted with some latitude, that prudence should be 
exercised, and that scrupulousness about little things is a mark of legality or 
superstition. Thus, by " leaning to their own understandings," and " trusting 

N 2 



180 THE PILGRIMS TURN ASIDE INTO TT. 

Hope. But how if this path should lead us out of the way? 

That is not like, said the other. Look,, doth it not go 
along by the way-side ? — So Hopeful being persuaded by 
his fellow went after him over the stile. When they were 
gone over, and were got into the path, they found it very 
easy for their feet ; and, withal, they looking before them 
espied a man walking as they did, and his name was Vain- 
eonfidence : so they called after him, and asked him 
whither that way led? He said to the celestial Gate. 
Look, said Christian, did not I tell you so ? by this you 
may see we are right. So they followed, and he went 
before them. But behold the night came on, and it grew 
very dark ; so that they that were behind lost the sight of 
him that went before.* 

in their own hearts," instead of asking 1 counsel of the Lord, they hearken to 
the tempter. Nor is it uncommon for Christians of deeper experience, and 
more estahlished reputation, to mislead their juniors, by turning- aside from 
the direct line of obedience. For the Lord leaves them to themselves, to 
repress their self-confidence, and keep them entirely dependent on him: 
and thus teaches young converts to follow no man further than he follows 
Christ. 

* It would not be politic in Satan to tempt believers at first to flagrant 
crimes, at which their hearts revolt ; and therefore he endeavours to draw 
them aside, under various pretences, into such plausible deviations as seem to 
be of no bad repute or material consequence. But every wrong step makes 
way for further temptations, and serves to render other sins apparently 
necessary : and, if it be a deliberate violation of the least precept in the 
smallest instance, from carnal motives, it involves such self-will, unbelief, 
ingratitude, and worldly idolatry, as will most certainly expose the believer 
to sharp rebukes and painful corrections. The example also of vain pre- 
tenders to religion, of whom perhaps at the first interview too favourable an 
opinion has been formed, helps to increase the confidence of him who 
has departed from the path of obedience : for these men often express the 
strongest assurance, and venture to violate the precepts of Christ, under 
pretence of honouring his free grace, and knowing their liberty and privilege ; 
But darkness must soon envelope all who follow such guides, and the most 
extreme distress and danger are directly in the way they take. 



THE AWFUL FALL OF VAIN-CONFIDENCE. 181 

He therefore that went before, (Vain-confidence by- 
name,) not seeing the way before him, fell into a deep pit, 1 
which was on purpose there made by the prince of those 
grounds to catch vain -glorious fools withal, and was dashed 
in pieces by his fall.* 

Now Christian and his fellow heard him fall : so they 
called to know the matter : but there was none to answer, 
only they heard a groaning. Then said Hopeful, Where 
are we now ? Then was his fellow silent, as mistrusting 
that he had led him out of the way : and now it began to 
rain and thunder, and lighten, in a very dreadful manner ; 
and the water rose amain.f 

Then Hopeful groaned in himself, saying, Oh that I had 
kept on my way ! 

Chr. Who would have thought that this path should 
have led us out of the way ? 

Hope. I was afraid of it at the very first, and therefore 
gave you that gentle caution. I would have spoken plainer 
but that you are older than I. 

Chk. Good brother, be not offended, I am sorry I have 
brought thee out of the way, and that I have put thee into 
such imminent danger ; pray, my brother, forgive me ; I 
did not do it of an evil intent. 

1 Isa. ix. 16. 

* This circumstance may represent the salutary effects which are sometimes 
produced on offending helievers, hy the awful death of some vain-glorious 
hypocrite, to whom they have given too much attention. The Lord, however, 
will in one way or other deliver his servants from the temporary prevalence 
of vain-confidence ; while presumptuous transgressors perish in the pit of 
darkness and despair. 

t The holy law condemns every transgression : when the Christian, there- 
fore, has fallen into wilful sin, he is often led to fear that his faith is dead, 
that he is still under the law, and that his person, as well as his conduct, is 
pahle to its righteous condemnation. Thus he is Drought hack again, as it 
were, to the tempest, thunder, and lightning of Mount Sinai. 



182 THE PILGRIMS IN DANGER AND ALARMED. 

Hope. Be comforted, my brother, for I forgive thee; 
and believe too that this shall be for our good. 

Chr. I am glad I have with me a merciful brother : but 
we must not stand thus ; let us try to go back again. 

Hope. But, good brother, let me go before. 

Chr. No, if you please, let me go first, that if there be 
any danger I may be first therein ; because by my means 
we are both gone out of the way.* 

No, said Hopeful, you shall not go first ; for your mind 
being troubled may lead you out of the way again. — Then, 
for their encouragement, they heard the voice of one 
saying, " Let thine heart be towards the highway ; even 
the way that thou wentest : turn again/" 1 But by this 
time the waters were greatly risen, by reason of which the 
way of going back was very dangerous. — Then I thought 
that it is easier going out of the way when we are 
in, than going in when we are out. — Yet they adventured 
to go back ; but it was so dark, and the flood was so high, 
that in their going back they had like to have been drowned 
nine or ten times.f 

1 Jer. xxxi. 21. 



* This dialogue is very natural and instructive, and exhibits that spirit 
of mutual tenderness, forbearance, and sympathy, which becomes Christians 
in such perplexing 1 circumstances. They, who have misled others into sin, 
should not only ask forgiveness of God, but of them also ; and they, who 
have been drawn aside by the example and persuasion of their brethren, 
should be careful not to upbraid or discourage them, when they become 
sensible of their fault. 

+ When such as have turned aside are called upon in scripture to return 
to God and his ways, the exhortation implies a promise of acceptance to all 
who comply with it, and may be considered as immediately addressed to every 
one with whose character and situation it corresponds. It might be thought 
indeed, that an experienced believer, when convinced of any sin, would find 
little difficulty in returning to his duty, and recovering his peace. But a 
deliberate transgression, however trivial it might seem at the moment, appears 




GIANT DESPAIR FINDS THE PILGRIMS. 183 

either could they, with all the 
skill they had, get again to the 
stile that night. Wherefore at 
last lighting under a little shelter, 
they sat down there till the day- 
break : but being weary they fell 
asleep. — Now there was, not far 
from the place where they lay, a 
castle, called Doubting- Castle, the 
owner thereof was Giant Despair: and it was on his 
grounds they now were sleeping. Wherefore he, getting 
up in the morning early, and walking up and down in his 
fields, caught Christian and Hopeful asleep in his grounds 
Then with a grim and surly voice he bid them awake, and 
asked them whence they were, and what they did in his 
grounds ? They told him they were pilgrims, and that 
they had lost their way. Then said the Giant, You have 
this night trespassed on me, by trampling in, and lying 
on, my ground, and therefore you must go along with me. 
So they were forced to go, because he was stronger than 
they. They also had but little to say, for they knew 
themselves in a fault. The Giant therefore drove them 

upon the retrospect to be an act of most ungrateful and aggravated rebellion ; 
so tbat it brings such darkness upon the soul, and guilt on the conscience, as 
frequently causes a man to suspect that all his religion has been a delusion. 
And, when he 'would attempt to set out anew, it occurs to him, that, if all his 
past endeavours and expectations, for many years, have been frustrated, he 
can entertain little hope of better success hereafter: as he knows not how to 
use other means, or greater earnestness, than he has already employed as he 
fears to no purpose. Nor will Satan ever fail in these circumstances, to pour 
in such suggestions, as may overwhelm the soul with an apprehension that 
the case is hopeless, and God inexorable. The believer will not, indeed, be 
prevailed upon by these discouragements wholly to neglect all attempts to 
recover his ground : but he often resembles a man who is passing through a 
deep and rapid stream, and struggling hard to keep his head above -water. 



184 AND SHUTS THEM UP IN DOUBTING CASTLE. 

before him, and put them into a very dark dungeon, nasty 
and stinking to the spirits of these two men.* Here then 

* "When David had fallen into the depths of sin and distress, he cried most 
earnestly to the Lord : and Jonah did the same in the fish's helly. Extraor- 
dinary cases require singular diligence ; even as greater exertion is necessary 
to get out of a pit than to walk upon level ground. When helievers, there- 
fore, have Drought themselves, hy transgression, into great terror and 
anguish of conscience, it is foolish to expect that God will " restore to them 
the joy of his salvation," till they have made the most unreserved confessions 
of their guilt : humhly deprecated his deserved wrath in persevering prayer, 
and used peculiar diligence in every thing that accompanies repentance and 
faith in Christ ; and tends to greater watchfulness, circumspection, and self- 
denial. But they often seek relief in a more compendious way ; and, as they 
do not wholly omit their customary religious exercises, or vindicate and 
repeat their transgressions : they endeavour to quiet themselves hy general 
notions of the mercy of God through Jesus Christ, and of the security of the 
new covenant ; and, the storm in then' consciences suhsiding, they * find a 
little shelter,' and wait for a more " convenient opportunity " of recovering 
their former life and vigour in religion. Indeed the very circumstances, 
which should excite us to peculiar earnestness, tend, through the depravity 
of our nature, to hlind and stupify the heart : Peter and the other disciples 
" slept for sorrow," when they were more especially required to " watch and 
pray, that they might not enter into temptation." Such repeated sins and mis- 
takes brings believers into deep distresses. Growing more and more heartless 
in religion, and insensible in a most perilous situation, they are led habitually 
to infer that they are hypocrites ; that the encouragements of scripture belong 
not to them ; that prayer itself will be of no use to them : and, when they are at 
length brought to reflection, they are taken prisoners by Despair, and shut 
up in Doubting-castle. — This case should be carefully distinguished from 
Christian's terrors in the city of Destruction, which induced him to "flee 
from the wrath to come ;" from the slough of Despond, into which he fell 
when diligently seeking salvation ; from the burden he carried to the Cross; 
from his conflict with Apollyon, and his troubles in the valley of the shadow 
of Death : and even from the terror that seized him and Hopeful in By-path 
meadow, which would have speedily terminated if they had not slept on for- 
bidden ground, and stopped short of the refuge which the Lord hath provided. 
— Despair, like a tremendous giant, will at last seize on the souls of al 
unbelievers : and, when Christians conclude, from some aggravated and per- 
tinacious misconduct, that they belong to that company, even their acquaint- 
ance with the scripture will expose them to be taken captive by him. They 



christian's double sorrow. 185 

they lay, from Wednesday morning till Saturday night, 
without one bit of bread, or drop of drink, or light, or any 
to ask how they did: they were, therefore, here in evil 
case, and were far from Mends and acquaintance. 1 Now 
in this place Christian had double sorrow, because it was 
through his unadvised counsel that they were brought into 
this distress.* 

1 Psalm lxxxviii. 8. 

do not indeed fall and perish with Vain-confidence ; but for a season they 
find it impossible to rise superior to prevailing gloomy doubts bordering on 
despair, or to obtain the least comfortable hope of deliverance, or encourage- 
ment to use the proper means of seeking it. Whenever we deliberately quit 
the plain path of duty, to avoid hardship and self-denial, we trespass on Giant 
Despair's grounds : and are never out of his reach till renewed exercises of 
deep repentance and faith in Christ, producing unreserved obedience, 
especially m that instance where before we refused it, have set our feet in the 
highway we had forsaken. This we cannot attain to without the special 
grace of God, which he may not see good immediately to communicate. In 
the mean time every effort must be accompanied with discouragement and 
distress : but if, instead of persevering, amidst our anxious fears, to cry to 
him for help, and to wait his time of shewing mercy, we endeavour to bolster 
up some false confidence, and take shelter in a refuge of lies, the event will 
be such as is here described. It will be in vain, after such perverseness, to 
pretend that we have inadvertently mistaken our way : " our own hearts will 
condemn us ;" how then can " we have confidence towards God, who is 
greater than our hearts and knoweth all things ?" the grim giant will prove 
too strong for us, and shut us up in his noisome dungeon, and the recollec- 
tion of our former hopes and comforts will only serve to aggravate our woe. 
These lines are here inserted : 

1 The pilgrims now, to gratify the flesh, 
Will seek its ease ; but, ! how they afresh 
Do thereby plunge themselves new griefs into ! 
Who seek to please the flesh themselves undo.' 
* Perhaps the exact time, from Wednesday morning till Saturday night, 
was mentioned under the idea that it was as long as life can generally be 
supported in such a situation. The believer may be brought by wilful sin to 
such a condition, that, to his own apprehension, destruction is inevitable. 
Even a true Christian may sink so low as to have no light or comfort from the 
scriptures and the Holy Spirit ; nothing to sustain his almost expiring faith 



186 THEY ARE CRUELLY ABUSED BY THE GIANT. 

Now Giant Despair had a wife, and her name was 
Diffidence : so when he was gone to bed he told his wife 
what he had done ; to wit, that he had taken a couple of 
prisoners, and cast them into his dungeon for trespassing 
on his grounds. Then he asked her also what he had best 
do further to them ? So she asked what they were, whence 
they came, and whither they were bound ? and he told 
her. Then she counselled him that when he arose in the 
morning he should beat them without any mercy. So 
when he arose he getteth a grievous crab-tree cudgel, and 
goes down into the dungeon to them, and there first falls 
to rating of them as if they were dogs, although they gave 
him never a word of distaste : then he falls upon them 
and beats them fearfully, in such sort that they were not 
able to help themselves, or to turn them upon the floor. 
This done he withdraws, and leaves them there to condole 
their misery, and to mourn under their distress : so all 
that day they spent the time in nothing but sighs and 
bitter lamentations. The next night she, talking with her 
husband about them further, and understanding that they 
were yet alive, did advise him to counsel them to make 
away with themselves. So when morning was come he 
goes to them in a surly manner, and, perceiving them to 
be very sore with the stripes that he had given them the 



and hope ; no help or pity from his brethren, but severe censures or more 
painful suspicions ; the horrors of an accusing- conscience ; the dread of God 
as an enemy ; connected with sharp and multiplied corrections in his outward 
circumstances ; and all this as the price of the ease or indulgence obtained 
by some wilful transgression ! Now who, that really believes this, will take 
encouragement to sin from the doctrine of final perseverance ? Would a man, 
for trivial gain, leap down a precipice, even if he could be sure that he should 
escape with his life ? No, the dread of the anguish of broken bones, and of 
being made a cripple to the end of his days, would effectually secure him 
from such a madness. 



GIANT DESPAIR URGES THEM TO SUICIDE. 187 

day before, he told them that, since they were never like 
to come ont of that place, their only way would be forth- 
with to make an end of themselves, either with knife, 
halter, or poison : for why, said he, should you choose life, 
seeing it is attended with so much bitterness ? But they 
desired him to let them go ; with that he looked ugly upon 
them, and rushing to them, had doubtless made an end 
of them himself, but that he fell into one of his fits, (for 
he sometimes fell into fits,) and lost for a time the use of 
his hand. Wherefore he withdrew, and left them as before 
to consider what to do.* Then did the prisoners consult 
between themselves whether it was best to take his counsel 
or no ; and thus they began to discourse : 

Brother, said Christian, what shall we do? The life 
that we now live is miserable ! for my part, I know not 
whether is best to live thus, or die out of hand : " my 
soul chooseth strangling rather than life/' 1 and the grave 

1 Job vii. 15. 

* Despair seldom fully seizes any man in this world ; and the strongest 
hold it can get of a true believer amounts only to a prevailing- distrust of 
God's promises, with respect to his own case : for this is accompanied with 
some small degree of latent hope, discoverable in its effects, though unper- 
ceived amidst the distressing feelings of the heart. Perhaps this was intended 
in the allegory by the circumstance of Despair's doing nothing to the 
pilgrims, save at the instance of his wife Diffidence. Desponding fears, when 
they so prevail as to keep men from prayer, make way for temptations to 
suicide, as the only relief from misery : but when there is any true faith, however 
it may seem wholly out of exercise, the temptation will be eventually 
overcome, provided actual insanity do not intervene : and this is a very 
uncommon case among religious people, whatever slanders their enemies may 
circulate, in order to prejudice men's minds against the truth. — Most, if not 
all, modern editions read, ' for he sometimes, in sunshiny weather, fell into 
fits :' but the words, ' in sunshiny weather,' are not in the old edition before 
me. If the author afterwards added them, he probably intended to represent 
those transient glimpses of hope, which preserve believers from dire extremi- 
ties in their most discouraged seasons. 



188 HOPEFUL QUIETS THE MIND OF CHRISTIAN. 

is more easy for me than this dungeon ! Shall we be 
ruled by the giant ? 

Hope. Indeed our present condition is dreadful, and 
death would be far more welcome to me than thus for 
ever to abide : but yet let us consider, the Lord of the 
country to which we are going hath said, " Thou shalt do 
no murder ;" no, not to another man's person, much more 
then are we forbidden to take his counsel to kill ourselves. 
Besides, he that kills another can but commit murder upon 
his body : but, for one to kill himself, is to kill body and 
soul at once. And moreover, my brother, thou talkest of 
ease in the grave, but hast thou forgotten the hell whither 
for certain the murderers go? for "no murderer hath 
eternal life," &c. And let us consider again, that all the 
law is not in the hand of Giant Despair : others, so far as 
T can understand, have been taken by him as well as we, 
and yet have escaped out of his hands. Who knows, but 
that God, that made the world, may cause that Giant 
Despair may die, or that, at some time or other, he may 
forget to lock us in; or but he may in a short time 
have another of his fits before us, and may lose the use of 
his limbs ? and, if ever that should come to pass again, 
for my part I am resolved to pluck up the heart of a man, 
and to try my utmost to get from under his hand. I was 
a fool that I did not try to do it before : but however, my 
brother, let us be patient and endure a while ; the time 
may come that may give us a happy release : but let us 
not be our own murderers. — With these words Hopeful at 
present did moderate the mind of his brother; so they 
continued together, in the dark, that day in their sad and 
doleful condition.* 



* They, who have long- walked with stable peace in the ways of God, are 
often known to be more dejected, when sin hath filled their consciences with 



CHRISTIAN HALF DISPOSED TO COMPLY. 189 

Well, towards evening the Giant goes down into the dun- 
geon again, to see if his prisoners had taken his counsel : 
but when he came there he found them alive ; and, truly, 
alive was all. For now, what for want of bread and water, 
and by reason of the wounds they received when he beat 
them, they could do little but breathe. But, I say, he 
found them alive ; at which he fell into a grievous rage, 
and told them that, seeing they had disobeyed his counsel, 
it should be worse with them than if they had never been 
born. 

At this they trembled greatly, and I think that Chris- 
tian fell into a swoon ; but, coming a little to himself again, 
they renewed their discourse about the giant's counsel, and 
whether yet they had best take it or no. Now Christian 
again seemed to be for doing it, but Hopeful made his 
second reply as followeth. 

remorse, than younger professors are ; especially if they have caused others 
to offend, or brought reproach on the gospel. Their recent conduct as 
inconsistent with their former character and profession, seems to them a 
decided proof of self-deception ; they deem it hopeless to begin all over again; 
Satan endeavours to the utmost to dishearten new converts by their example ; 
and the Lord permits them to be overwhelmed for a time with discourage- 
ment, for a warning to others ; to vindicate the honour of his truth which 
they have disgraced ; to counterpoise such attainments or services, as might 
othei-wise " exalt them above measure ;" and to shew that none has any 
strength independent of Him, and that he can make use of the feeble to 
assist the strong, when he sees good. — Hopeful's arguments against self- 
murder are conclusive : doubtless men in general venture on that awful 
crime, either disbelieving or forgetting the doctrine of scripture concerning a 
future and eternal state of retribution. — It is greatly to be wished, that all 
serious persons would avoid speaking of self-murderers as having ' put an end 
to their existence ;' which certainly tends to mislead the minds of the 
tempted, into very erroneous apprehensions on this most important subject. — 
This discourse aptly represents the fluctuation of men's minds under greaf 
despondency ; their struggles against despair, with purposes at some future 
opportunity to seek deliverance ; then* present irresolution ; and the way in 
which feeble hopes, and strong fears of future wrath, keep them from yielding 
to the suggestions of the enemy. 



190 diffidence's counsel to the giant. 

My brother, said he, rememberest thou not how valiant 
thou hast been heretofore? Apollyon could not crash 
thee : nor could all that thou didst hear, or see, or feel, in 
the valley of the shadow of Death ; what hardship, terror, 
and amazement hast thou already gone through, and art 
thou now nothing but fear ? Thou seest that I am in the 
dungeon with thee, a far weaker man by nature than thou 
art : also this giant has wounded me as well as thee, and 
hath also cut off the bread and water from my mouth, 
and with thee I mourn without the light. But let us ex- 
ercise a little more patience : remember how thou playedst 
the man at Vanity -fair, and wast neither afraid of the 
chain or cage, nor yet of bloody death ; wherefore let us, 
at least to avoid the shame that becomes not a Christian 
to be found in, bear up with patience as well as we can.* 

Now night being come again, and the giant and his wife 
being in bed, she asked him concerning the prisoners, and 
if they had taken his counsel : — to which he replied, They 
are sturdy rogues, they choose rather to bear all hardship 
than to make away themselves. Then said she, Take them 
into the castle-yard to-morrow, and shew them the bones 
and skulls of those that thou hast already dispatched, 
and make them believe, ere a week comes to an end, thou 
also wilt tear them in pieces, as thou hast done their 
fellows before them.f 

* Serious recollections of past conflicts, dangers, and deliverances , is pe- 
culiarly" useful to encourage confidence in the power and mercy of God, and 
patient waiting for him in the most diflicult and perilous situations: and 
conference with our brethren, even if they too are under similar trials, is a 
very important means of resisting the Devil, when he would tempt us to 
renounce our hope, and have recourse to desperate measures. 

t The scripture exhibits some examples of apostates who have died in 
despair, (as king Saul and Judas Iscariot ; ) and several intimations are given 
of those, to whom nothing " remains but a certain fearful looking for of 
judgment and fiery indignation." A few instances also have been recorded, 



THE PILGRIMS BEGIN TO PRAY. 191 

So when the morning was come the giant goes to them 
again, and takes them into the castle-yard, and shews 
them as his wife had bidden him : These, said he, were 
pilgrims, as yon are, once, and they trespassed on my 
grounds, as yon have done ; and when I thought fit I tore 
them in pieces, and so within ten days I will do you : go, 
get you down into your den again. And with that he beat 
them all the way thither. They lay therefore all day on 
Saturday in a lamentable case, as before. Now, when night 
was come, and when Mrs. Diffidence and her husband the 
giant were got to bed, they began to renew their discourse 
of their prisoners ; and, withal, the giant wondered that 
he could neither by his blows nor counsel bring them to 
an end. And with that his wife replied, I fear, said she, 
that they live in hopes that some will come to relieve 
them, or that they have picklocks about them, by the 
means of which they hope to escape. And sayest thou so, 
my dear ? said the giant ; I will therefore search them in 
the morning. 

Well, on Saturday about midnight they began to pray, 
and continued in prayer till almost break of day.* 

in different ages, of notorious apostates who have died in blasphemous rage and 
despair. These accord to the man in the iron cage at the house of the Inter- 
preter, and are awful warnings to all professors, " while they think they stand, 
to take heed lest they fall." But the hypocrite generally overlooks the solemn 
caution: and the humble Christian, having a tender conscience, and an 
acquaintance with the deceitfulness of his own heart, is very apt to consider 
his wilful transgression as the unpardonable sin, and to fear lest the doom of 
former apostates will at leDgth be his own. This seems intended by the Giant 
shewing the pilgrims the bones of those he had slain, in order to induce them 
to self-murder. 

* Perhaps the author selected ' Saturday at midnighf for the precise time 
when the prisoners began to pray, in order to intimate, that the return of the 
Lord's day, and that preparation which serious persons are reminded to make 
for its sacred services, are often the happy means of recovering those that 



192 THE KEY, PROMISE, OPENS THE DOOR. 

Now a little before it was day, good Ckristia , as one 
half amazed, brake out in this passionate speech : "What 
a fool, quoth he, I am, thus to lie in a stinking dungeon 
when I may as well walk at liberty : I have a key in my 
bosom called Promise that will, I am persuaded, open any 
lock in Doubting Castle. Then said Hopeful, That's good 
news, good brother, pluck it out of thy bosom and try. 

Then Christian pulled it out of his bosom, and began to 
try at the dungeon door ; whose bolt as he turned the key 
gave back, and the door flew open with ease, and Christian 
and Hopeful both came out. Then he went to the outer 
door that leads into the castle-yard, and with this key 
opened that door also. After he went to the iron-gate, 
(for that must be opened too,) but that lock went ex- 
tremely hard ; yet the key did open it. Then they thrust 

have fallen into sin and despondency. — Nothing' will he effectual for the 
recovering 1 of the fallen, till they ' hegin to pray,' with fervency, importunity, 
and perseverance. Ordinary diligence will in this case he unavailing : they 
have sought ease to the flesh, when they ought to have " watched unto 
prayer ;" and they must now watch and pray, when others sleep : and they 
must struggle against reluctancy, and persist in repeated approaches to the 
mercy-seat, till they ohtain a gracious answer. — But such is our nature and 
situation, that in proportion as we have special need for earnestness in these 
devout exercises, our hearts are averse to them. The child, while obedient, 
anticipates the pleasure of meeting his affectionate parent ; hut, when con- 
scious of having offended, he from shame, fear, and pride, hides himself and 
keeps at a distance. Thus unbelief, guilt, and a proud aversion to unreserved 
self-abasement, wrought on by Satan's temptations, keep even the believer, 
when he has fallen into any aggravated sin, from coming to his only Friend, 
and availing himself of his sole remedy : " He keeps silence, though his bones 
wax old with his roaring all the daylong.'" But, when stoutness of spirit 
is broken down, and a contrite believing frame of mind succeeds ; the offender 
begins to cry fervently to God for mercy, with humiliating confessions, re- 
newed application to the blood of Christ, and perseverance amidst delays and 
discouragements : and then it will not be very long ere he obtain complete 
deliverance. 

1 Psalm xxxii. 3—5. 




' 



A PILLAR TO WARN PILGRIMS. 193 

open the gate to make their escape with speed. But that 
gate as it opened made such a creaking that it waked 
Giant Despair, who hastily rising to pursue his prisoners 
felt his limbs to fail, so that he could by no means go 
after them. Then they went on, and came to the King's 
highway again, and so were safe because thev were out of 
his jurisdiction. 

Now, when they were gone over the stile, they began 
to contrive with themselves what they should do at that 
stile, to prevent those that should come after from falling 
into the hand of Giant Despair. So they consented to 
erect there a pillar, and to engrave on the side thereof, 
' Over this stile is the way to Doubting Castle, which is 
kept by Giant Despair, who despiseth the King of the 
celestial country, and seeks to destroy holy pilgrims/ 
Many therefore that followed after read what was written, 
and escaped the danger.* — This done, they sang as follows : 

Out of the way we went, and then we found 

What 'twas to tread upon forhidden ground : 

And let them that come after have a care 

Lest heedlessness makes them as we to fare ; 

Lest they, for trespassing-, his prisoners are 

Whose Castle 's Douhting, and whose name 's Despair. 



* The promise of eternal life, to every one without exception who believeth 
in Christ, is especially intended by the key ; hut without excluding any other 
of " the exceeding great and precious promises" of the gospel. The believer, 
being enabled to recollect such as peculiarly suit his case, and, conscious of 
cordially desiring the promised blessings, has the 'key in his bosom, which, 
will open any lock in Doubting Castle ;' and while he pleads the promises in 
faith, depending on the merits and atonement of Emmanuel, " as coming to 
God through him ;" he gradually resumes his confidence, and begins to wonder 
at his past despondency. Yet remains of unbelief, recollection of his 
aggravated guilt, and fear lest he should presume, often render it difficult for 
him entirely to dismiss discouraging doubts. — But let it especially be noted 
that the faith, which delivered the pilgrims from Giant Despair's castle, 

O 



194 THE DELECTABLE MOUNTAINS. 

They went then till they came to the Delectable Mom 
tains, which mountains belong to the Lord of that hill of 
which we have spoken before : so they went up to the 
mountains, to behold the gardens and orchards, the vine- 
yards and fountains of water. Where also they drank and 
washed themselves, and did freely eat of the vineyards. 
Now there were on the tops of these mountains shepherds 
feeding their flocks, and they stood by the highway side. 
The pilgrims therefore went to them, and leaning upon 
their staves (as is common with weary pilgrims when they 
stand to talk with any by the way,) they asked, Whose 
Delectable Mountains are these ? and whose be the sheep 
that feed upon them ? 

Shep. These mountains are Emmanuel's Land, and they 
are within sight of his city : and the sheep also are his, 
and he laid down his life for them.* 



induced them without delay to return into the highway of obedience, and to 
walk in it with more circumspection ti^n before, no more complaining 1 of its 
roughness ; and to devise every method of cautioning others against passing 
over the stile into By-path meadow. Whereas a dead faith and a vain confi- 
dence keep out all doubts and fears, even on forbidden ground, and under 
the walls of Despair's castle ; till at length the poor deluded wretch is unex- 
pectedly and irresistibly seized upon, and made his prey. And if Christians 
ftllow Vain-confidence, and endeavour to keep up their hopes when neglecting 
their own duty ; let them remember, that (whatever some men may pretend) 
they will surely be thus brought acquainted with Diffidence, immured in 
Doubting Castle, and terribly bruised and frightened by Giant Despair : nor 
will they be delivered till they have learned, by painful experience, that the 
"assurance of hope is inseparably connected with the self-denying obedience of 
faith and love. 

* "When offending Christians are brought to deep repentance, renewed 
exercises of lively faith, and willing obedience in those self-denying duties 
which they had declined, the Lord " restores to them the joy of his salvation," 
and their comforts become more abundant and permanent. — The Delectable 
Mountains seem intended to represent those calm seasons of peace and 
comfort, which consistent believers often experience in their old age. They 



THE PILGRIMS CONVERSE WITH THE SHEPHERDS. 195 

Chr. Is this the way to the celestial City ? 
Shep. You are just in your way. 
Chr. How far is it thither ? 

Shep. Too far for any but those that shall get thither 
indeed.* 



have survived, in a considerable degree, the vehemence of their youthful 
passions, and have honourably performed their parts in the active scenes of 
life : they are established, by long experience, in the simplicity of dependence 
and obedience : the Lord graciously exempts them from peculiar trials and 
temptations : their acquaintance with the ministers and people of God is 
enlarged, and they possess the respect, confidence, and affection of many 
esteemed friends : they have much leisure for communion with God, and the 
immediate exercises of religion : and they often converse with their brethren 
on the loving kindness and truth of the Lord till " their hearts burn within 
them." Thus ' leaning on their staves,' depending on the promises and per- 
fections of God in assured faith and hope, they anticipate their future 
happiness "with joy unspeakable and full of glory." — These things are 
represented under a variety of external images, according to the nature of an 
allegory. The shepherds and their flocks denote the more extensive 
acquaintance of many aged Christians with the ministers and churches of 
Christ, the Chief Shepherd, " who laid down his life for the sheep." — This is 
' Emmanuel's land ;' for, being detached from worldly engagements and con- 
nexions, they now spend their time almost wholly among the subjects of the 
Prince of Peace, and as in his more especial presence. 
The following lines are added here, as before : 

' Mountains delectable they now ascend, 
Where shepherds be, which to them do commend, 
Alluring thing3, and things that cautious are : 
Pilgrims are steady kept by faith and fear.' 
* The certainty of the final perseverance of true believers is constantly exem- 
plified in their actually persevering, notwithstanding all imaginable inward and 
outward impediments. Many hold the doctrine who are not interested in the 
privilege ; and whose conduct eventually proves that they " had no root in 
themselves :" ' but the true believer acquires new strength by his very trials 
and mistakes, and possesses increasing evidence that the new covenant is 
made with him ; for, " having obtained help of God," he still " continues 
in Christ's word," and abides in him : and, while temptations, persecutions, 

1 1 John ii. 19. 

o 2 



196 THE NAMES OF THE SHEPHERDS. 

Chr. Is the way safe or dangerous ? 

Shep. Safe for those for whom it is to be safe ; " but 
transgressors shall fall therein."" ' 

Chr. Is there in this place any relief for pilgrims that 
are weary and faint in the way ? 

Shep. The Lord of these mountains hath given us a 
charge "not to be forgetful to entertain strangers:" 2 
therefore the good of the place is before you. 

I saw also in my dream, that when the shepherds per- 
ceived that they were wayfaring men they also put questions 
to them, to which they made answer, as in other places : 
as, Whence came you ? and how got you into the way ? 
and by what means have you so persevered therein ? for 
but few of them that begin to come hither do shew their 
face on this mountain. But when the shepherds heard 
their answers, being pleased therewith, they looked very 
lovingly upon them, and said, Welcome to the Delectable 
Mountains. 

The shepherds, I say, whose names were Knowledge, 
Experience, Watchful, and Sincere,* took them by the 

1 Hos. xiv. 9. 2 Heb. xiii. 1, 2. 



heresies, and afflictions, which stumble transgressors and detect hypocrites, 
tend to quicken, humble, sanctify, and establish him ; he may assuredly 
conclude, that " he shall be kept by the power of God, through faith unto 
salvation." 

* These names imply much useful instruction, both to Ministers and 
Christians, by shewing- them what endowments are most essential to the 
pastoral office. — The attention given to preachers should not be proportioned 
to the degree of their confidence, vehemence, accomplishments, graceful 
delivery, eloquence, or politeness ; but to that of their knowledge of the 
scriptures, and of every subject that relates to the glory of God and 
the salvation of souls : their experience of the power of divine truth in their 
own hearts, of the faithfulness of God to his promises, of the believer's 
conflicts, difficulties, and dangers, and of the manifold devices of Satan to 
mislead, deceive, pervert, defile or harass the souls of men; their watchfulness 



MEN SLAIN BY A FALL FROM MOUNT ERROR. 197 

hand and had them to their tents, and made them partake 
of that which was ready at present. They said, moreover, 
We would that you should stop here awhile, to be ac- 
quainted with us, and yet more to solace yourselves with 
the good of these Delectable Mountains. They told them 
that they were content to stay : and so they went to their 
rest that night, because it was very late. 

Then I saw in my dream, that in the morning the 
shepherds called upon Christian and Hopeful to walk with 
them upon the mountains : so they went forth with them, 
and walked a while, having a pleasant prospect on every 
side. Then said the shepherds one to another, Shall we 
shew these pilgrims some wonders ? So, when they had 
concluded to do it, they had them first to the top of a hill, 
called Error, which was very steep on the furthest side, 
and bid them look down to the bottom. So Christian 
and Hopeful looked down, and saw at the bottom several 
men dashed all to pieces by a fall that they had from the 
top. Then said Christian, What meaneth this? The 
shepherds answered, Have you not heard of them that 
were made to err, by hearkening to Hymeneus and Phi- 
letus, 1 as concerning the faith of the resurrection of the 
body? They answered, Yes. Then said the shepherds, 
Those that you see lie dashed in pieces at the bottom of 
this mountain are they ; and they have continued to this 
day unburied, as you see, for an example to others to take 

» 2 Tim. ii. 17, 18. 

over the people, as their constant business and unremitted care, to caution 
them against every snare, and to recover them out of every error into which 
they may be betrayed ; and their sincerity, as manifested by a disinterested, 
unambitious, unassuming, patient, and affectionate conduct ; by proving that 
they deem themselves bound to practise their own instructions, and by an 
uniform attempt to convince the people, that they "seek not thcir's but them.'* 



198 THE MOUNTAIN CAUTION. 

heed how they clamber too high, or how they come too 
near the brink of this mountain.* 

Then I saw that they had them to the top of another 
mountain, and the name of that is Caution, and bid them 
look afar off: which when they did they perceived, as they 
thought, several men walking up and down among the 

* Human nature always verges to extremes. In former times the least 
deviation from an established system of doctrine was reprobated as a 
damnable heresy ; and some persons, even at this day, tacitly laying claim to 
infallibility, deem every variation from their standard an error, and every 
error inconsistent with true piety. But, the absurdity and bad effects of this 
bigotry having been discovered and exposed, it has become far more common 
to consider indifference about theological truth as essential to candour and 
liberality of sentiment : and to vilify, as narrow-minded bigots, all who 
" contend earnestly for the faith once delivered to the saints," however averse 
they may be to persecution, or disposed to benevolence towards such as differ 
from them. Thus the great end for which prophets and apostles were 
inspired, martyrs shed their blood, and the Son of God himself came into the 
world and died on the cross, is pronounced a matter of no moment ! revelation 
is virtually rejected ! (for we may know, without the Bible, that men ought 
to be sober, honest, sincere, and benevolent;) and those principles, from 
which all genuine holiness must arise, are contemned as enthusiasm and 
foolishness ! Some errors may indeed consist with true faith ; (for who will 
say that he is in nothing mistaken?) yet no ei*ror is absolutely harmless; all 
must, in one way or other, originate from a wrong state of mind or a faulty 
conduct, and proportionably counteract the design of revelation : and some 
are absolutely inconsistent with repentance, humility, faith, hope, love, 
spiritual worship, and holy obedience, and consequently incompatible with a 
state of acceptance and salvation. These are represented by the 'hill Error, 
and a scriptural specimen is adduced. Professed Christians fall into delusions 
by indulging self-conceit, vain-glory, and curiosity ; by " leaning to their own 
understandings," and " intruding into the things they have not seen, vainly 
puffed up by their fleshly mind ;" and by speculating on subjects which are 
too deep for them. For the fruit of " the tree of knowledge," in respect of 
religious opinions not expressly revealed, is still forbidden ; and men vainly 
thinking it " good for food, and a tree to be desired to make one wise ;" and 
desiring " to be as gods," understanding and accounting for every thing ; 
fall into destructive heresies, do immense mischief, and become awful examples 
for the warning of their contemporaries and successors. 



MEN BLINDED BY GIANT DESPAIR. 199 

tombs that were there : and they perceived that the men 
were blind, because they stumbled sometimes upon the 
tombs, and because they could not get out from among 
them. Then said Christian, What means this ? 

The shepherds then answered, Did you not see a little 
below these mountains a stile that leads into a meadow on 
the left hand of this way ? They answered, Yes. Then 
said the shepherds, From that stile there goes a path that 
leads directly to Doubting Castle, which is kept by Giant 
Despair; and these men (pointing to them among the 
tombs,) came once on pilgrimage, as you do now, even till 
they came to that same stile. And, because the right way 
was rough in that place, they chose to go out of it into 
that meadow, and there were taken by Giant Despair, and 
cast into Doubting- Castle ; where, after they had a while 
been kept in the dungeon, he at last did put out their 
eyes, and led them among those tombs, where he has left 
them to wander to this very day : that the saying of the 
wise man might be fulfilled, " He that wandereth out of 
the way of understanding, shall remain in the congregation 
of the dead." * Then Christian and Hopeful looked upon 
one another, with tears gushing out, but yet said nothing 
to the shepherds.* 

1 Prov. xxi. 16. 

* Many professors, turning' aside from the line of conscientious obedience 
to escape difficulties, experience great distress of mind : which not being able 
to endure, they desperately endeavour to disbelieve or pervert all they have 
learned concerning religion : thus they are blinded by Satan through their 
despondings, and are given over to strong delusions, as the just punishment 
of their "wickedness. 1 Notwithstanding their profession, and the hopes long 
formed of them, they return to the company of those who are dead in sin, and 
buried in worldly pursuits : differing from them merely in a few speculative 
notions, and being far more hopeless than they. This is not only the case 

1 2 Thess. ii. 11—13. 



200 THE BY-WAY TO HELL. 

Then I saw in my dream, that the shepherds had them 
to another place in a bottom, where was a door in the side 
of a hill ; and they opened the door and hid them look in. 
They looked in, therefore, and saw that within it was very 
dark and smoky; they also thought that they heard a 
rumbling noise, as of fire, and a cry of some tormented ; 
and that they smelt the scent of brimstone. Then said 
Christian, What means this ? The shepherds told them, 
This is a by-way to hell, a way that hypocrites go in at : 
namely, such as sell their birthright, with Esau ; such as 
sell their Master, with Judas ; such as blaspheme the 
gospel, with Alexander ; and that lie and dissemble, with 
Ananias and Sapphira his wife. 

Then said Hopeful to the shepherds, I perceive that 
these had on them, even every one, a show of pilgrimage, 
as .we have now, had they not ? 

Shep. Yes, and held it a long time too. 

Hope. How far might they go on in pilgrimage, in 
their days, since they notwithstanding were thus miserably 
cast away ? 

Shep. Some further, and some not so far as these 
mountains. 

Then said the pilgrims one to another, We had need 
cry to the strong for strength ! 

Shep. Ay, and you will have need to use it when you 
have it, too.* 

•with many, at the first beginning- of a religious profession, as of Pliable at 
the Slough of Despond, but with some at every stage of the journey. Such 
examples may very properly demand our tears of godly sorrow and fervent 
gratitude, when we reflect on our own misconduct, and the loving kindness of 
the Lord, who hath made us to differ, by first implanting, and then preserv- 
ing, faith in our hearts. 

* No man can see the heart of another, or certainly know him to be a true 
believer : it is, therefore, proper to warn the most approved persons, " while 



THE HILL CLEAR. 201 

By this time the pilgrims had a desire to go forwards, 
and the shepherds a desire they should ; so they walked 
together towards the end of the mountains. Then said 
the shepherds one to another, Let us here shew to the 
pilgrims the gates of the celestial City, if they have skill 
to look through our perspective glass. The pilgrims then 
lovingly accepted the motion : so they had them to the 
top of a high hill, called Clear, and gave them their glass 
to look. 

Then they essayed to look, but the remembrance of that 
last thing that the shepherds had shewed them made 
their hand shake j* by means of which impediment they 
could not look steadily through the glass ; yet they thought 
they saw something like the gate, and also some of the 
glory of the place. 



they think they stand, to take heed lest they fall." Such cautions, with the 
diligence, self-examination, watchfulness and prayer which they excite, are 
the means of perseverance and establishment to the upright. — An event may 
be certain in itself, and yet inseparable from the method in which it is to be 
accomplished; 1 and it may appear very uncertain to the persons concerned, 
especially if they yield to remissness : 2 so that prayer to the Almighty God 
for strength, with continued watchfulness and attention to every part of prac- 
tical religion, is absolutely necessary to " the full assurance of hope unto 
the end." 3 

* Such is the infirmity of our nature, even when in a moment renovated, 
that it is almost impossible for us vigorously to exercise one holy affection, 
without failing in some other. When we confide in God with assured faith 
and hope, we commonly are defective in reverence, humility, and caution ; 
on the other hand, a jealousy of ourselves, and a salutary fear of coming 
short or drawing back, generally weaken confidence in God, and interfere 
with a joyful anticipation of our future inheritance. But, notwithstanding 
this deduction, through our remaining unbelief, such experiences are very 
advantageous. — " Be not high-minded, but fear :" for " blessed is he that 
feareth always." 

1 Acts xxvii. 22—31. 9 1 Peter iv. 18. 3 Heb. vi. 10—12. 



202 A YOUTH NAMED IGNORANCE. 

Thus by the shepherds secrets are reveal'd, 
Which from all other men are kept conceal' d : 
Come to the shepherds then, if you would see 
Things deep, things hid, and that mysterious he. 

When they were about to depart, one of the shepherds 
gave them a note of the way ; another of them bid them 
beware of the flatterer ; the third bid them take heed that 
they sleep not upon the enchanted ground ; and the fourth 
bid them God speed. So I awoke from my dream. 

And I slept and dreamed again, and saw the same two 
pilgrims going down the mountains along the high-way 
towards the city. Now a little below these mountains on 
the left hand lieth the country of Conceit, from which 
country there comes into the way in which the pilgrims 
walked a little crooked lane. Here therefore they met 
with a very brisk lad that came out of that country, and 
his name was Ignorance.* So Christian asked him from 
what parts he came, and whither he was going ? 

* Multitudes of ignorant persons entirely disregard God and religion ; and 
others have a show of piety, which is grave, reserved, austere, distant, and 
connected with contemptuous enmity to evangelical truth. But there are 
some persons of a sprightly disposition, who are more conceited and vain- 
glorious than haughty and arrogant ; who think well of themselves, and 
presume on the good opinion of their acquaintance ; who are open and com- 
municative, though they expose their ignorance continually; who fancy 
themselves very religious, and expect to he thought so by others ; who 
are willing to associate with evangelical professors, as if they all meant the 
same thing : and who do not express contempt or enmity, unless urged to it 
in self-defence. This description of men seems to be represented by the 
character next introduced, about which the author has repeatedly bestowed 
much pains. — Christian had soon done with Obstinate and Worldly-wiseman ; 
for such men, being outrageous against the gospel, shun all intercourse with 
established believers, and little can be done to warn or undeceive them : but 
brisk, conceited, shallow persons, who are ambitious of being thought reli- 
gious, are shaken off with great difficulty ; and they are continually found 



CHRISTIAN DISCOURSES WITH HIM. 203 

Ignor. Sir, I was bom in the country that lieth off 
there a little to the left hand, and I am going to the celes- 
tial City. 

Chr. But how do you think to get in at the gate ? for 
you may find some difficulty there. 

As other good people do, said he. 

Chr. But what have you to shew at that gate, that may 
cause that the gate should be opened to you ? 

Ignor. I know my Lord's will, and have been a good 
liver ; I pay every man his own ; I pray, fast, pay tithes, 
and give alms, and have left my country for whither I 
am going. 

Chr. But thou earnest not in at the wicket-gate that 
is at the head of this way ; thou earnest in thither through 
that same crooked lane; and therefore I fear, however 
thou mayest think of thyself, when the reckoning-day 
shall come, thou wilt have laid to thy charge that thou 
art a thief and a robber instead of getting admittance 
into the city. 



among- the hearers of the gospel. They often intrude themselves at the most 
sacred ordinances, when they have it in their power : and sometimes are 
favourably thought of, till further acquaintance proves their entire ignorance. 
Pride, in one form or another, is the universal fault of human nature ; but 
the frivolous vain-glory of empty talkers differs exceedingly from the 
arrogance and formal self-importance of Scribes and Pharisees, and arises 
from a different constitution and education, and other habits and associations. 
This is the town of Conceit, where Ignorance resided. — A lively disposition, 
a weak capacity, a confused judgment, the want of information about religion 
and almost every other subject, a proportionable blindness to all these defects, 
and a pert forward self-sufficiency, are the prominent features in this 
portrait : and, if a full purse, secular influence, the ability of conferring- 
favours, and the power to excite fears, be added, the whole receives its highest 
finishing. — With these observations on this peculiar character, and a few 
hints as we proceed, the plain language of the author on this subject will be 
perfectly intelligible to the attentive reader. 



204 christian's opinion of ignorance. 

Ignor. Gentlemen, ye be utter strangers to me, I know 
you not ; be content to follow the religion of your country, 
and I will follow the religion of mine. I hope all will he 
well. And as for that gate that you talk of, all the world 
knows that that is a great way off of our country. I can- 
not think that any man in all our parts doth so much as 
know the way to it : nor need they matter whether they 
do or no ; since we have, as you see, a fine pleasant green 
lane that comes down from our country the next way 
into it. 

When Christian saw that the man was wise in his own 
conceit, he said to Hopeful, whisperingly, " There is more 
hope of a fool than of him :" 1 and said moreover, " When 
he that is a fool walketh by the way, his wisdom faileth 
him, and he saith to every one that he is a fool." 2 What, 
shall we talk further with him, or outgo him at present, 
and so leave him to think of what he hath heard already, 
and then stop again for him afterwards, and see if by 
degrees we can do any good to him ? Then said Hopeful, 

Let Ignorance a little while now muse 
On what is said, and let him not refuse 
Good counsel to emhrace, lest he remain 
Still ignorant of what 's the chiefest gain. 
God saith, those that no understanding have, 
Although he made them, them he will not save. 

He further added, It is not good, I think, to say all to 
him at once ; let us pass him by, if you will, and talk to 
him anon, even as he is " able to bear it."* 

1 Prov. xxvi. 12. 2 Eccles. x. 3. 



* It is hest not to converse much at once with persons of this character : 
out after a few warnings to leave them to their reflections : for their self- 
conceit is often cherished by altercations, in which they deem themselves 
very expert, however disgusting their discourse may prove to others. 



TURN-AWAY CARRIED OFF BY DEVILS. 205 

So they both, went on, and Ignorance he came after. 
Now when they had passed him a little way they entered 
into a very dark lane, where they met a man whom seven 
devils had bound with seven strong cords, and were carry- 
ing him back to the door that they saw on the side of the 
hill. 1 Now good Christian began to tremble, and so did 
Hopeful his companion ; yet as the devils led away the 
man, Christian looked to see if he knew him; and he 
thought it might be one Turn-away, that dwelt in the 
town of Apostacy. But he did not perfectly see his face, 
for he did hang his head like a thief that is found. JBut, 
being gone past, Hopeful looked after him, and spied on 
his back a paper with this inscription, l Wanton professor 
and damnable apostate/* 

Then said Christian to his fellow, Now I call to remem- 
brance that which was told me of a thing that happened 
to a good man hereabout. The name of the man was 

1 Matt. xii. 45. Prov. v. 22. 



* The ' dark lane ' seems to mean a season of prevalent impiety, and of 
great affliction to the people of God. — Here the impartial author takes occa- 
sion to contrast the character of Ignorance with that of Turn-away. Loose 
evangelical professors look down with supercilious disdain on those who do 
not understand the doctrine of grace ; and think themselves more enlightened, 
and better acquainted with the liberty of the gospel, than more practical 
Christians : but in dark times ' wanton professors ' often turn out ' damnable 
apostates,' and the detection of their hypocrisy makes them ashamed to shew 
their faces among those believers, over whom they before affected a kind of 
superiority. When convictions subside, and Christ has not set up his king- 
dom in the heart, the unclean spirit resumes his former habitation, and 
" takes to him seven other spirits more wicked than himself," who bind the 
poor wretch faster than ever in the cords of sin and delusion ; so that his 
last state is more hopeless than the first. Such apostacies make the hearts of 
the upright to tremble : but a recollection of the nature of Turn-away's pro- 
fession and confidence gradually removes their difficulties, and they recover 
their hope, and learn to take heed to themselves. 



206 CHUISTIAN RELATES HOW LTTTLE-FAITH 

Little-faith ; but a good man, and lie dwelt in the town of 
Sincere. The thing was this : at the entering in at this 
passage, there comes down from Broadway-gate a lane 
called Dead-man's-lane; so called because of the murders 
that are commonly done there : and this Little-faith, going 
on pilgrimage as we do now, chanced to sit down there 
and slept. Now there happened at that time to come 
down the lane from Broadway-gate three sturdy rogues, 
and their names were Faint-heart, Mistrust, and Guilt, 
three brothers; and they, espying Little-faith where he 
was, came galloping up with speed. Now the good man 
was just awakened from his sleep, and was getting up to 
go on his journey. So they came up all to him, and with 
threatening language bid him stand. At this Little-faith 
looked as white as a clout, and had neither power to fight 
nor flee. Then said Faint-heart, Deliver thy purse ; but 
he making no haste to do it, (for he was loth to lose his 
money,) Mistrust ran up to him, and thrusting his hand 
into his pocket pulled out thence a bag of silver. Then he 
cried out, Thieves, Thieves ! With that Guilt, with a great 
club that was in his hand, struck Little-faith on the head, 
and with that blow felled him flat to the ground ; where 
he lay bleeding as one that would bleed to death.* All 

* The episode concerning- Little-faith -was evidently intended to prevent 
•weak Christians being dismayed hy the awful things spoken of hypocrites and 
apostates. In times of persecution many who seemed to be religious openly 
return into the broad way to destruction ; and thus Satan murders the souls 
of men by threatening to kill their bodies. This is Dead-man's-lane, leading 
back to Broadway-gate. All true believers are indeed preserved from 
" drawing back to perdition:" but the weak in faith being faint-hearted, and 
mistrusting the promises and faithfulness of God, are betrayed into sinful 
compliances or negligences ; they lie down to sleep when they have special 
need to watch and be sober ; they conceal or perhaps deny their profession ; 
are timid and negligent in duty ; or in other respects act contrary to their 



"WAS ROBBED, BUT PRESERVES HIS JEWELS 207 

this while the thieves stood by. But at last, they hearing 
that some were upon the road, and fearing lest it should 
be one Great-grace, that dwells in the city of Good-confi- 
dence, they betook themselves to their heels, and left this 
good man to shift for himself.* — Now after a while Little- 
faith came to himself, and getting up, made shift to scram- 
ble on his way. This was the story. 

Hope. But did they take from him all that ever he had ? 

Chr. No : the place where his jewels were, they never 
ransacked : so those he kept still. But, as I was told, the 
good man was much afflicted for his loss ; for the thieves 
g'ot most of his spending money. That which they got 
not, as I said, were jewels ; also he had a little odd money 
left, but scarce enough to bring him to his journey's end; 1 
nay, if I was not misinformed, he was forced to beg as he 
went, to keep himself alive : for his jewels he might not 
sell. But beg and do what he could, he went, as we say, 

1 ] Peter iv. 18. 



consciences, and thus contract guilt. So that Faint-heart threatens and 
assaults them ; Mistrust plunders them ; and Guilt heats them down, and 
makes them almost despair of life. As the robbery was committed in the ' dark 
lane' before mentioned, tbis seems to have been the author's precise meaning: 
but any unbelieving fears, that induce men to neglect the means of grace, or 
to adopt sinful expedients of securing themselves, which on the review bring 
guilt and terror upon their consciences, may also be intended. 

* As these robbers represent the inward effects of unbelief and disobedience, 
and not any outward enemies, Great-grace may be the emblem of those 
believers, or ministers, who, having honourably stood their ground, endeavour 
to restore the fallen in the spirit of meekness, by suitable encouragements. 
The compassionate exhortations or honourable examples of such eminent 
Christians keep the fallen from entire despondency, and both tend to bring them 
to repentance, and to inspire them when penitent, and trembling at the word 
of God, with some hope of finding mercy and grace in this time of urgent 
need ; which seems to be allegorically represented by the flight of the robbers, 
when they heard that Great-grace was on the road. 



208 AND CERTIFICATE. HIS DEEP DISTRESS. 

with many a hungry belly, the most part of the rest of the 
way. 

Hope. But is it not a wonder they got not from him 
his certificate, by which he was to receive his admittance 
at the celestial gate ? 

Chr. It is a wonder : but they got not that ; though 
they missed it not through any good cunning of his: for he, 
being dismayed with their coming upon him, had neither 
power nor skill to hide any thing : so it was more by good 
providence than by his endeavour that they missed of that 
good thing. 1 

Hope. But it must needs be a comfort to him that they 
got not his jewels from him.. 

Chr. It might have been great comfort to him, had he 
used it as he should : but they that told me the story said, 
that he made but little use of it all the rest of the way ; 
and that because of the dismay that he had in the taking 
away his money. Indeed he forgot it a great part of the 
rest of his journey; and besides, when at any time it came 
into his mind, and he began to be comforted therewith, 
then would fresh thoughts of his loss come again upon 
him, and those thoughts would swallow up all. 

Hope. Alas, poor man ! this could not but be a great 
grief unto him. 

Chr. Grief! ay, a grief indeed. Would it not have 
been so to any of us, had we been used as he, to be robbed 
and wounded too, and that in a strange place, as he was ? 
It is a wonder he did not die with grief, poor heart ! I 
was told that he scattered almost all the rest of the way 
with nothing but doleful and bitter complaints, telling also 
to all that overtook him, or that he overtook, in the way 
as he went, where he was robbed, and how; who they 

1 2 Tim. i 14. 2 Peter ii. 9. 



THE NATURE OF LITTLE-FAITIl's JEWELS. 209 

were that did it, and what he lost ; how he was wounded, 
and that he hardly escaped with life.* 

Hope. But it is a wonder that his necessity did not put 
hirn upon selling or pawning some of his jewels, that he 
might have wherewith to relieve himself in his journey. 

Chr. Thou talkest like one upon whose head is the shell 
to this very day. For what should he pawn them ? or to 
whom should he sell them ? In all that country where he 
was robbed his jewels were not accounted of ; nor did he 
want that relief which could from thence be administered 
to him. Besides, had his jewels been missing at the gate 
of the celestial City, he had (and that he knew well 
enough,) been excluded from an inheritance there, and 
that would have been worse to him than the appearance 
and villany of ten thousand thieves. 

Hope. Why art thou so tart, my brother ? Esau sold 
his birthright, and that for a mess of pottage j 1 and that 
birthright was his greatest jewel; and, if he, why might 
not Little-faith do so too ? 

Chr, Esau did sell his birthright indeed, and so do many 

1 Heb. xii. 16. 

* The believer's union with Christ, and the sanctification of the Spirit, 
.sealing his acceptance and rendering him meet for heaven, are his invaluable 
and unalienable jewels. But he may by sin lose his comforts, and not be 
able to perceive the evidences of his own safety; and, even when again 
enabled to hope that it will be well with him in the event, he may be so 
harassed by the recollection of the loss he has sustained, the effects of his 
misconduct on others, and the obstructions he has thrown in the way of his 
own comfort and usefulness, that his future life may be rendered a constant 
scene of disquietude and painful reflections. Thus the doctrine of the believer's 
final perseverance is both maintained and guarded from abuse : and it is not 
owing to a man's own care, but to the Lord's free mercy, powerful interpo- 
sition, and the engagements of the new covenant, that unbelief and guilt do 
not rob him of his title to -heaven, as well as of his comfort and confidence. 

P 



210 LITTLE-FAITH BETTER THAN NO FAITH. 

besides, and by so doing exclude themselves from the 
chief blessing; as also that caitif did: but yon must put a 
difference betwixt Esau and Little-faith, and also betwixt 
their estates. Esau's birthright was typical, but Little- 
faith's jewels were not so. Esau's belly was his god, but 
Little-faith's belly was not so. Esau's want lay in his 
fleshly appetite, Little-faith's did not so. Besides, Esau 
could see no farther than to the fulfilling of his lust : " Eor 
I am at the point to die," (said he), " and what good will 
this birthright do me ?"* But Little -faith, though it was 
his lot to have but a little faith, was by his little faith kept 
from such extravagancies, and made to see and prize his 
jewels more than to sell them as Esau did his birth- 
right. You read not anywhere that Esau had faith, no not 
so much as a little ; therefore no marvel, if where the flesh 
only bears sway (as it will in that man where no faith is, 
to resist,) he sells his birthright, and his soul and all, and 
that to the devil of hell : for it is with such as it is with 
the ass, who in her occasion cannot be turned away : 2 when 
their minds are set upon their lusts, they will have them 
whatsoever they cost. But Little -faith was of another 
temper ; his mind was on things divine ; his livelihood was 
upon things that were spiritual and from above : therefore, 
to what end should he that is of such a temper sell his 
jewels, (had there been any that would have bought them,) 
to fill his mind with empty things ? Will a man give a 
penny to fill his belly with hay ? or can you persuade the 
turtle-dove to live upon carrion, like the crow ? Though 
faithless ones can, for carnal lusts, pawn, or mortgage, or 
sell what they have, and themselves outright to boot : yet 
they that have faith, saving faith, though but little of it, 

1 Gen. xxv. 29—34. 2 Jer. ii. 24. 



THE ROBBERS NOT EASILY RESISTED. 211 

cannot do so. Here, therefore, my brother is thy mis- 
take.* 

Hope. I acknowledge it : but yet your severe reflection 
had almost made me angry. 

Chr. "Why? I did but compare thee to some of the 
birds that are of the brisker sort, who will run to and fro 
in trodden paths with the shell upon their heads. But 
pass by that, and consider the matter under debate, and 
all shall be well betwixt thee and me. 

Hope. But, Christian, these three fellows, I am per- 
suaded in my heart, are but a company of cowards : would 
they have run else, think you, as they did, at the noise of 
one that was coming on the road ? Why did not Little- 
faith pluck up a greater heart ? he might, methinks, have 
stood one brush with them, and have yielded when there 
had been no remedy. 

Chr. That they are cowards, many have said, but few 
have found in the time of trial. As for a great heart, 
Little-faith had none : and I perceive by thee, my brother, 
hadst thou been the man concerned, thou art but for a 
brush, and then to yield. And verily, since this is the 
height of thy stomach now they are at a distance from us ; 
should they appear to thee, as they did to him, they might 
put thee to second thoughts. 

But consider again, they are but journeymen thieves, they 
serve under the king of the bottomless pit ; who, if need 
be, will come in to their aid himself, and his voice is as 
the roaring of a lion. 1 I myself have been engaged as this 

1 1 Peter v. 8. 

* Many professors, meeting with discouragements, give up their religion 
for the sake of this present world ; hut, if any thence argue that true believers 
will copy their example, they shew that they are neither well established in 
judgment, nor deeply acquainted with the nature of the divine life, or with 
the objects of its supreme desires and peculiar fears. 

p 2 



212 GREAT-GRACE SORELY PRESSED 

Little-faith was ; and I found it a terrible tiling. These 
three villains set upon me ; and I beginning like a Christian 
to resist, they gave but a call, and in came their master : 
I would, as the saying is, have given my life for a penny ; 
but that, as God would have it, I was clothed with armour 
of proof. Ay, and yet, though I was so harnessed, I found 
it hard work to quit myself like a man : no man can tell 
what in that combat attends us, but he that hath been in. 
the battle himself. 

Hope. Well, but they ran, you see, when they did but 
suppose that one Great-grace was in the way. 

Chr. True, they have often fled, both they and their 
master, when Great-grace hath appeared ; and no marvel, 
for he is the King's champion : but, I trow, you will put 
some difference between Little-faith and the King's cham- 
pion. All the King's subjects are not his champions ; nor 
can they, when tried, do such feats of war as he. Is it 
meet to think that a little child should handle Goliath as 
David did ? or that there should be the strength of an ox 
in a wren ? Some are strong, some are weak ; some have 
great faith, some have little ; this man was one of the 
weak, and therefore he ' went to the wall.' 

Hope . I would it had been Great- grace for their sakes. 

Chr. If it had been he, he might have had his hands 
full: for I must tell you that, though Great-grace is 
excellent good at his weapons, and has, and can, so long as 
he keeps them at sword's point, do well enough with them ; 
yet if they get within him, even Faint-heart, Mistrust, or 
the other, it shall go hard but they will throw up his heels : 
and when a man is down, you know, what can he do ? — 
Whoso looks well upon Great- grace's face, shall see those 
scars and cuts there that shall easily give demonstration of 
what I say. Yea, once I heard he should say, (and that 



BY THE ROBBERS. 213 

when he was in the combat,) " We despaired even of life." 1 
How did these sturdy rogues and their fellows make David 
groan, mourn, and roar ! Yea, Heman and Hezekiah too, 
though champions in their day, were forced to bestir them 
when by these assaulted ; and yet, notwithstanding, they 
had their coats soundly brushed by them. Peter, upon a 
time, would go try what he could do ; but, though some 
do say of him that he is the Prince of the apostles, they 
handled him so that they made him at last afraid of a sorry 
girl. 

Besides, their king is at their whistle : he is never out of 
hearing : and, if at any time they be put to the worst, he, 
if possible, comes in to help them ; and of him it is said, 
" The sword of him that layeth at him cannot hold ; the 
spear, the dart, nor the habergeon ; he esteemeth iron as 
straw, and brass as rotten wood : the arrow cannot make 
him flee : sling- stones are turned with him into stubble ; 
darts are counted as stubble ; he laugheth at the shaking of 
a spear/' 2 What can a man do in this case ? It is true, 
if a man could at every turn have Job's horse, and had 
skill and courage to ride him, he might do notable things ; 
for "his neck is clothed with thunder; he will not be 
afraid as the grasshopper; the glory of his nostrils is ter- 
rible ; he paweth in the valley, and rejoiceth in his strength ; 
he goeth on to meet the armed men ; he mocketh at fear, 
and is not affrighted, neither turneth he back from the 
sword : the quiver rattleth against him, the glittering spear 
and the shield : he swalloweth the ground with fierceness 
and rage, neither believeth he that it is the sound of the 
trumpet. He saith among the trumpets, Ha, ha ; and he 
smelleth the battle afar off, the thunder of the captains, 
and the shouting." 3 But, for such footmen as thou and I 

1 2 Cor. i. 8. 2 Job xli. 26—29. 3 Job xxxix. 19-25. 



214 HUMILITY VERY NEEDFUL. 

are, let us never desire to meet with an enemy ; nor vaunt 
as if we could do better, when we hear of others that they 
have been foiled ; nor be tickled at the thoughts of our 
own manhood; for such commonly come by the worst 
when tried. Witness Peter, of whom I made mention 
before, he would swagger, ay, he would ; he would, as his 
vain mind prompted him to say, do better, and stand more 
for his Master than all men : but who so foiled and run 
down by those villains as he ? 

When therefore we hear that such robberies are done on 
the King's highway, two things become us to do : first to 
go out harnessed, and to be sure to take a shield with us ; 
for it was for want of that, that he that laid so lustily at 
Leviathan could not make him yield ; for, indeed, if that 
be wanted, he fears us not at all. Therefore he that had 
skill hath said, " Above all, take the shield of faith, where- 
with ye shall be able to quench all the fiery darts of the 
wicked/' 1 * 

1 Eph. vi. 16. 



* Young 1 converts often view temptations, conflicts, and persecutions in a 
very different light than the experienced believer does. "Warm with zeal, and 
full of confidence, which they imagine to be wholly genuine, and knowing- 
comparatively little of their own hearts, or the nature of the Christian conflict, 
they resemble new recruits who are apt to boast what great things they will 
do : but the old disciple, though much stronger in faith, and possessing 
habitually more vigour of holy affection, knows himself too well to boast, and 
speaks with modesty of the past, and diffidence of the future ; like the veteran 
soldier, of approved valour, who has often been in actual service. — They, who 
have boasted beforehand what they would do and suffer rather than deny the 
faith, have generally either proved apostates, or been taught their weakness 
by painful experience. And, when a real believer has thus fallen, the recol- 
lection of past boastings will add to his remorse and terror; and Satan will 
attempt to drive him to despair : so that, indeed, ' no man can tell what in 
such a combat attends us, but he that has been in the battle himself.' Even 
they, who were most remarkable for strength of faith, have often been over- 



THE ONLY SECURITY AGAINST ROBBERS. 215 

It is good also that we desire of the King a convoy ; 
yea, that he will go with us himself. This made David 
rejoice when in the valley of the shadow of Death ; and 
Moses was rather for dying where he stood than to go one 
step without his God. 1 O my brother, if he will but go 
along with us, what need we be afraid of ten thousand 
that shall set themselves against us ? but without him the 
proud helpers " fall under the slain." 2 * 

I, for my part, have been in the fray before now ; and 
though, through the goodness of him that is best, I am, 
as you see, alive, yet I cannot boast of my manhood. 
Glad shall I be if I meet with no more such brunts; 
though I fear we are not got beyond all danger. However, 
since the lion and the bear have not as yet devoured me, 
I hope God will also deliver us from the next uncircumcised 
Philistine. 3 

Poor Little-faith ! hast been among the thieves ? 
Wast robb'd ? Remember this whoso believes, 
And get more faith ; then shall you victors be 
Over ten thousand ; else scarce over three. 

So they went od, and Ignorance followed. They went 
then till they came at- a place where they saw a way put 

1 Exod. xxxiii. 15. 2 Psa. hi. 5 — 8 ; xxvii. 1—3 ; Isa. x. 4. 

3 1 Sam. xviii. 37. 

come in the hour of temptation ; and, when guilt got within them, they found 
it no easy matter to recover their hope and comfort : how then can the weak 
in faith be expected to overcome in such circumstances ? — The accommodation 
of the passages from Job to this conflict, seems merely intended to imply, 
that the assaults of Satan on these occasions are more terrible than any thing 
in the visible creation can be : and that every possible advantage will be 
needful in order to withstand in the evil day. 

* Instead of saying, "though all men deny thee, yet will not I," it behoves 
us to use all means of grace diligently ; and to be instant in prayer, that the 
Lord himself may protect us by his power, and animate us by his presence : 
and then only shall we be enabled to overcome both the fear of man, and the 
temptations of the devil. 



216 THE PILGRIMS TAKEN IN FLATTERERS NET j 

itself into their "way, and it seemed withal to lie as straight 
as the way which they should go. And here they knew 
not which of the two to take, for both seemed straight 
before them : therefore here they stood still to consider. 
And, as they were thinking abont the way, behold a man 
of black flesh, bnt covered with a very light robe, came to 
them, and asked them why they stood there? They 
answered they were going to the celestial City, but knew 
not which of these ways to take. Follow me, said the 
man, it is thither that I am going. So they followed him 
in the way that but now came into the road, which by 
degrees turned, and turned them so from the city that they 
desired to go to, that in a little time their faces were 
turned away from it : yet they followed him. But by and 
by, before they were aware, he led them both within the 
compass of a net, in which they were both so entangled 
that they knew not what to do ; and with that the white 
robe fell off the black man's back : then they saw where 
they were. Wherefore there they lay crying some time, 
for they could not get themselves out. 



hen said Christian to his fellow, 
Now do I see myself in an error. 
Did not the shepherds bid us beware 
of the Flatterers ? As is the saying 
of the wise man,. so we have found 
it this day, " A man that flatter eth 
his neighbour spreadeth a net for his 
feet." 1 

Hope. They also gave us a note 
of directions about the way, for our more sure finding 
thereof; but therein we have also forgotten to read and 

1 Prov. xxix. 5. 




BUT SET AT LIBERTY BY A SHINING ONE, 217 

have not kept ourselves from " the paths of the destroyer." 
Here David was wiser than we ; for, saith he, " concerning 
the works of men, by the words of thy lips I have kept 
me from the paths of the destroyer." 1 Thus they lay 
bewailing themselves in the net. At last they espied a 
Shining One coming towards them with a whip of small 
cord in his hand. When he was come to the place where 
they where, he asked them whence they came, and what 
they did there ? They told him that they were poor pil- 
grims going to Zion, but were led out of their way by a 
black man clothed in white, who bid us, said they, follow 
him, for he was going thither too. Then said he with the 
whip, It is a Flatterer, " a false apostle, that hath trans- 
formed himself into an angel of light/' 2 So he rent the 
net, and let the men out. Then said he to them, Follow 
me, that I may set yen in your way again : so he led them 
back to the way which they had left to follow the Flatterer. 
Then he asked them, saying, "Where did you lie the last 
night ? They said, With the shepherds upon the Delectable 
Mountains. He asked them then if they had not of the 
shepherds a note of direction for the way ? They auswered^ 
Yes. But did you, said he, when you were at a stand, 
pluck out and read your note ? They answered, No. He 
asked them, Why? They said they forgot. He asked 
moreover if the shepherds did not bid them beware of the 
Flatterer ? They answered, Yes ; but we did not imagine, 
said they, that this fine spoken man had been he. 3 

Then I saw in my dream that he commanded them to 
lie down f which when they did, he chastised them sore, 
to teach them the good way wherein they should walk ; 5 
and, as he chastised them, he said, " As many as I love I 

1 Psalm xvii. 4. 2 2 Cor. xi. 13, 14. Dan. xi. 32. 3 Rom. xvi. 17, 18. 
4 Deut. xxix. 2. 5 2 Chron. vi. 26, 27. 



218 WHO REBUKES AND CHASTENS THEM. 

rebuke and chasten; be zealous, therefore, and repent/' 1 
This done, he bid them go on their way, and take good 
heed to the other directions of the shepherds. So they 
thanked him for all his kindness, and went softly along 
the right way. 

Come hither, you that walk along 1 the "way, 
See how the pilgrims fare that go astray : • 
They catched are in an entangling net, 
'Cause they good counsel lightly did forget : 
"Tis true, they rescued were, hut yet, you see, 
They're scourg'd to hoot: let this your caution he.* 

1 Rev. iii. 19. 

» 

* This way, which seemed as straight as the right way, and in entering on 
which there was no stile to climh over, must denote some very plausible and 
gradual deviations from the simplicity of the gospel, in doctrine or practice. 
Peculiar circumstances may require the believer to act, while so much can be 
said in support of different measures, as to make him hesitate : and, if he 
merely consider the subject in his own mind, or consult with his friends, with- 
out carefully examining the scriptures, and praying for divine direction, he 
will very probably be seduced into the wrong path : and, if he listen to the 
Flatterer, he will certainly be misled. But what is meant by the Flatterer ? 
— It cannot reasonably be supposed, that the author meant to state that the 
pilgrims hearkened to such as preach justification by the works of the law ; 
or flatter men's self-complacency by harangues on the dignity of human 
nature, and the unbiassed freedom of the will, the sufficiency of reason in 
matters of religion, or the goodness of the heart : for experienced Christians 
cannot be thus imposed on. Nor could gross antinomianism ever greatly 
attract the attention of those who had been in Doubting-Castle for turning 
aside into By-path-meadow. But the human mind is always accessible to 
flattery, in one form or other ; and there have in every age been teachers and 
professed Christians, who have soothed men in a good opinion of their state 
on insufficient grounds ; or fed their spiritual pride by expressing too favour- 
able thoughts of their attainments ; which is often mistaken for a veiy loving 
spirit. This directly tends to induce unwatchfulness, and an unadvised way 
of deciding in difficult cases : and thus men are imperceptibly led to consult 
their own inclination, ease, or interest, instead of the will and glory of God. 
In the mean time, such flatterers commend their prudence in allowing them- 
selves a little rest ; persuade them that they are entitled to distinction, and 



THEY MEET ONE ON THE HIGHWAY, 219 

Now after a while they perceived afar off one coming 
softly and alone all along the highway to meet them. 



exempted from genei'al rules ; insinuate that they are too well acquainted 
•with Satan's devices to he deceived ; and in short seem to make their opinion 
the standard of right and wrong. Some excellent men, from a natural easi- 
ness of temper, united with spiritual love and genuine candour, thus unde- 
signedly too much soothe their brethren : hut the Flatterer is ' a Mack man 
in a white robe ;' a designing hypocrite, who with plausibility, fluency of 
speech, talents, eloquence, or polite accomplishments, and very evangelical 
views of religion, " serves not our Lord Jesus Christ, but his own belly ; and 
by good words and fair speeches deceives the hearts of the simple." Such a 
man will not shock serious minds by gross antinomianism : but he will insist 
disproportionately and indiscriminately on privileges, promises, and consolatory 
topics; and thus put his auditors into good humour with themselves, and 
consequently with him, in order to obtain advantages, not so easily acquired 
by other means. — There are many other flatterers ; but this description, 
coming far more in the way of evangelical professors than any other, seems 
emphatically to be intended. Satan aims to lull men into a fatal security 
wholly or in part ; flatterers of every kind are his principal agents ; and a 
smooth undistinguishing gospel, and want of plain dealing in private, has 
immense influence in this respect. Too often, it is to be feared, the preacher 
uses flattery in the pulpit and the parlour, and is reciprocally flattered or 
rewarded : and what wonder is it, if ungodly men take up the business as a 
lucrative trade, and serve their own selfish purposes, by quieting uneasy 
consciences into a false peace, misleading unwary souls, entangling incautious 
believers in a net, and thus bringing a scandal on the gospel? "Satan is 
transformed into an angel of light, and his ministers into ministers of right- 
eousness :" and, if this were the case in the apostles' days, in the midst of 
terrible persecutions, it may well be expected, that the same attempts will be 
made at other times. — Among persons not much acquainted with the gospel, 
a different method of seduction will be employed ; in some places by vain 
philosophy or pharisaical self-righteousness, in others by enthusiastic imagi- 
nations or dreams of sinless perfection : but, among established Christians, 
some plausible scheme, flattering men as wise and strong in Christ, and, as 
knowing their liberty and privileges, must be adopted ; such as were propa- 
gated among the Corinthians, or those professed Christians whom James, 
Peter, and Jude successively addressed. — In the present state of religious 
profession, a more important caution, I apprehend, cannot be given by the 
united voice of all those ministers whom the shepherds represent, than this, 
' Beware of the Flatterer ;' of all teachers who address the self-preference of 



220 HAVING HIS BACK TOWARDS ZION. 

Then said Christian to his fellow, Yonder is a man with 
his back towards Zion, and he is coming to meet us. 

Hope. I see him : let us take heed to ourselves now, 
lest he should prove a Flatterer also. 

So he drew nearer and nearer, and at last came up to 
them. His name was Atheist ; and he asked them whither 
they were going ? 

Chr. We are going to the mount Zion. 

Then Atheist fell into a very great laughter. 

Chr. What is the meaning of your laughter? 

Ath. I laugh to see what ignorant persons you are, to 
take upon you so tedious a journey; and yet are like to 
have nothing but your travel for your pains. 

Chr. Why, man? do you think we shall not be re- 
ceived ? 

Ath. Keceived ! there is no such place as you dream of 
in all this world. 

Chr. But there is in the world to come. 

Ath. When I was at home in mine own country, I 
heard as you now amrm, and from that hearing went out 
to see, and have been seeking this city these twenty years, 
but find no more of it than I did the first day I set out. 1 

1 Eccl. x. 15 ; Jer. xvii. 15. 

the human heart, and thus render men forgetful of " taking heed to their 
way according to the word of God." For, if men overlook the precepts of 
scripture, and forsake practical distinguishing preachers, to follow such as 
bolster up their hopes in an unscriptural manner ; they will either he fatally 
deceived, or drawn out of the path of truth and duty, taken in the net of 
error, and entangled among injurious connections and with perplexing diffi- 
culties. They will indeed at length be undeceived as to these ' fine-spoken 
men ;' but not till they scarcely know what to do or what will become of 
ihem. For, when the Lord plucks their feet out of the net, he will humble 
them in the dust for their sin and folly; and make them thankful to be 
delivered, though with severe rebukes and corrections. 



atheist's reasonings disregarded. 221 

Chr. We have both heard and believe that there is such 
a place to be found. 

Ath. Had not I when at home believed, I had not come 
thus far to seek; but finding none (and yet I should, had 
there been such a place to be found, for I have gone to 
seek it further than you ;) I am going back again, and will 
seek to refresh myself with the things that I then cast 
away for hopes of that which I now see is not. 

Then said Christian to Hopeful his fellow, Is it true 
what this man hath said ? 

Hope. Take heed, he is one of the Flatterers : remember 
what it hath cost us once already for our hearkening to 
such kind of fellows. What ! no mount Zion ! Did we 
not see from the Delectable Mountains the gate of the 
city ? Also, are we not now to walk by faith ? x Let us 
go on, said Hopeful, lest the man with the whip overtake 
us again. You should have taught me that lesson which 
I will round you in the ears withal : " Cease, my son, to 
hear the instruction that causeth to err from the words of 
knowledge :" 2 I say, my brother, cease to hear him, and let 
us " believe to the saving of the soul." 

Chr. My brother, I did not put the question to thee for 
that I doubted of the truth of your belief myself, but to 
prove thee, and to fetch from thee a fruit of the honesty 
of thy heart. As for this man, I know that he is blinded 
by "the god of this world." Let thee and me go on, 
knowing that we have belief of the truth, and " no lie is 
of the truth." 3 

Hope. Now I do rejoice in hope of the glory of God. — 
So they turned away from the man, and he laughing at 
them went his way.* 

1 2 Cor. v. 7. 2 Pro v. xix. 27 ; Heb. x. 39. 3 1 John ii. 21. 

* Some false professors gradually renounce " the truth as it is in Jesus :" 
but others openly set themselves against all kinds of religion, and turn 



222 ENCHANTED GROUND : HOPEFUL DROWSY. 

I saw then in my dream, that they went till they came 
into a certain country whose air naturally tended to make 
one drowsy, if he came a stranger into it. And here 
Hopeful began to be very dull and heavy of sleep : where- 
fore he said unto Christian, I do now begin to grow so 
drowsy that I can scarcely hold up mine eyes ; let us lie 
down here, and take one nap. 

By no means, said the other, lest sleeping we never 
awake more. 

Hope. Why, my brother ? sleep is sweet to the labouring 
man : we may be refreshed if we take a nap. 

Chr. Do you not remember that one of the shepherds 
bid us beware of the Enchanted Ground ? He meant by 
that, that we should beware of sleeping. "Wherefore let 



scoffers and infidels. — Indeed none are more likely to become avowed 
atheists, than such as have for many years hypocritically professed the 
gospel : for they often acquire an acquaintance with the several parts of reli- 
gion, their connexion with each other, and the arguments with which they 
are supported ; so that they know not where to begin, if they would oppose 
any particular doctrine or precept of revelation. Yet they hate the whole 
system ; and, having never experienced those effects from the truth, which 
the scrip tures ascribe to it, they feel, that if there be any reality in religion 
their own case is very dreadful, and wish to shake off this mortifying and 
alaraung conviction. And, as they have principally associated with loose 
professors, and witnessed much folly and wickedness among them ; they 
willingly take up a bad opinion of all who pretend to piety, (as rakes com- 
monly revile all women,) and so they make a desperate plunge, and treat the 
whole of religion as imposture and delusion : pretending, that upon a thorough 
investigation they find it to be a compound of knavery, folly and fanaticism. 
Thus God in awful judgment permits Satan to blind their eyes, because they 
" obeyed not the truth, but had pleasure in unrighteousness." Men set out 
with a dead faith and a worldly heart, and at length occupy " the seat of the 
scorner!" — The vain reasonings and contemptuous sneers of such apostates 
may turn aside other unsound characters, and perplex new converts ; but the 
experience of established believers will fortify them against these manifest 
delusions: and corrections for previous mistakes will render them jealous of 
themselves, and one another : so that they will go on their way with greater 
circumspection, and pity the scorner who ridicules them. 



THE PILGRIMS CONVERSE TOGETHER. 223 

us not sleep, as do others, but let us watch and be 
sober." 1 

Hope. I acknowledge myself in a fault; and, had I 
been here alone, I had by sleeping run the danger of 
death. I see it is true that the wise man saith, " Two 
are better than one." 2 Hitherto hath thy company been 
my mercy ; and thou shalt " have a good reward for thy 
labour."* 

Now then, said Christian, to prevent drowsiness in this 
place, let us fall into good discourse. 

With all my heart, said the other. 

Chr. Where shall we begin? 

Hope. Where God began with us : but do you begin, 
if you please. 

1 1 Thess. v. 6. 2 Eccl. iv. 9. 

* The Enchanted Ground may represent a state of exemption from peculiar 
trials, and of "worldly prosperity : especially when Christians are unexpectedly 
advanced in their outward circumstances, or engaged in extensive flourishing" 
business. A concurrence of agreeable dispensations sometimes succeeds to 
long continued difficulties ; the believer's peace is little interrupted, but he 
has not very high affections or consolations : he meets with respect and atten- 
tion from his friends and acquaintance ; and is drawn on by success in his 
secular undertakings. This powerfully tends, through remaining depravity, 
to produce a lethargic and indolent frame of mind : the man attends on reli- 
gious ordinances, and the constant succession of duties, more from habit and 
conscience, than from delight in the service of God : and even they, who 
have acquitted themselves creditably in a varied course of trials and conflicts* 
often lose much of their vigour, activity, and vigilance, in these fascinating 
circumstances. No situation, in which a believer can be placed, requires so 
much watchfulness : other experiences resemble storms, which keep a man 
awake almost against his will ; this is a treacherous calm, which invites and 
lulls him to sleep. But pious discourse, the jealous cautions of faithful 
friends, and recollections of the Lord's dealings with us in times past, are 
admirably suited to counteract this tendency. — The subsequent dialogue 
contains the author's own exposition of several particulars in the preceding 
allegory. 



224 hopeful's strivings against convictions. 

"When saints do sleepy grow, let them come hither, 

And hear how these two pilgrims talk tog-ether : 

Yea, let them learn of them in any -wise, 

Thus to keep ope their drowsy slumbering eyes. 

Saints' fellowship, if it he managed well, 

Keeps them awake, and that in spite of hell. 

Then Christian began, and said, I will ask yon a ques- 
tion : How came yon to think at first of doing as yon do 
now? 

Hope. Do you mean, how came I at first to look after 
the good of my soul ? 

Chr. Yes, that is my meaning. 

Hope. I continued a great while in the delight of those 
things which are seen and sold at our fair ; things which I 
believe now would have, had I continued in them stilly 
drowned me in perdition and destruction. 

Chr. What things were they ? 

Hope. All the treasures and riches of the world. And 
I delighted much in rioting, revelling, drinking, swearing, 
lying, uncleanness, sabbath-breaking, and what not, that 
tended to destroy the soul. But I found, at last, by hear- 
ing and considering of things that are divine, which indeed 
I heard of you, as also of the beloved Faithful that was put 
to death for his faith and good living in Vanity-fair, " that 
the end of these things is death :" and that " for these 
things' sake the wrath of God cometh upon the children 
of disobedience." 1 

Chr. And did you presently fall under the power of 
this conviction ? 

Hope. No, I was not willing presently to know the evil 
of sin, nor the damnation that follows upon the commis- 
sion of it ; but endeavoured, when my mind at first began 

1 Eom. vi. 21—23. Eph. v, 6. 



WHICH WERE RENEWED AND INCREASED. 225 

to be shaken with the word, to shut mine eyes against the 
light thereof. 

Chr. But what was the cause of your carrying of it thus 
to the first workings of God's blessed Spirit upon you ? 

Hope. The causes were — 1. I was ignorant that this 
was the work of God upon me. I never thought that by 
awakenings for sin God at first begins the conversion of a 
sinner. 2. Sin was yet very sweet to my flesh, and I was 
loth to leave it. 3.1 could not tell how to part with mine 
old companions, their presence and actions were so de- 
sirable unto me. 4. The hours in which convictions were 
upon me were such troublesome and such heart-affrighting 
hours, that I could not bear, no not so much as the re- 
membrance of them upon my heart. 

Chr. Then, it seems, sometimes you got relief of your 
trouble. 

Hope. Yes, verily, but it would come into my mind 
again ; and then I would be as bad, nay worse than I was 
before. 

Chr. Why, what was it that brought your sins to mind 
again ? 

Hope. Many things : as, if I did but meet a good man 
in the street ; or if I have heard any read in the Bible ; or 
if mine head did begin to ache ; or if it were told that 
some of my neighbours were sick ; or if I heard the bell 
toll for some that were dead ; or if I thought of dying 
myself; or if I heard that sudden death happened to 
others : but especially when I thought of myself, that I 
must quickly come to judgment. 

Chr. And could you, at any time, with ease, get off the 
guilt of sin, when by any of these ways it came upon you ?* 

* The word guilt is used, here and in other places, not to signify the evil 
of sin in the sight of God, and the transgressor's deserved liableness to 

Q 



226 AMENDMENT INSUFFICIENT. 

Hope. No, not heartily; for then they got faster hold 
of my conscience : and then, if I did bnt think of going 
back to sin, (though my mind was turned against it,) it 
would be double torment to me. 

Chr. And how did you do then ? 

Hope. I thought I must endeavour to mend my life ; 
for else, thought I, I am sure to be damned. 

Chr. And did you endeavour to mend? 

Hope. Yes, and fled from not only my sins, but from 
sinful company too, and betook me to religious duties, as 
praying, reading, weeping for sin, speaking truth to my 
neighbours, &c. These things I did, with many other, too 
much here to relate. 

Chr. And did you think yourself well then ? 

Hope. Yes, for a while; but at the last my trouble came 
tumbling upon me again, and that over the neck of all my 
reformations. 

Chr. How came that about, since you were now re- 
formed ? 

Hope. There were several things brought it upon me; 
especially such sayings as these : ' ' All our righteousnesses 
are as filthy rags :" " By the works of the law no man 
shall be justified :" " When ye have done all these things, 
say, We are unprofitable :' n with many more such like. 
From whence I began to reason with myself thus : If all 

1 Isa. lxiv. 6; Lukexvii. 10; Gal. ii. 16. 

punishment; but the remorse and fear of wratli, with -which the convinced 
sinner is oppressed, and from which he often seeks relief by means which ex- 
ceedingly increase his actual criminality. Nothing 1 , except a free pardon, by 
faith in the atoning' sacrifice of Christ, can take away guilt : but the uneasi- 
ness of a man's conscience may be for a time removed by various expedients. 
The words guilt or guilty are often used in this latter sense, by modern 
divines ; but it does not seem to be scripturally accurate, and may produce 
misapprehensions. 



A PERFECT RIGHTEOUSNESS NEEDFUL. 227 

my righteousnesses are as filthy rags ; if by the deeds of 
the law no man can be justified ; and if, when we have 
done all, we are yet unprofitable; then it is a folly to 
think of heaven by the law. I further thought thus : If a 
man runs a hundred pounds into the shopkeeper's debt, 
and after that shall pay for all that he shall fetch : yet, his 
old debt stands still in the book uncrossed, for the which 
the shopkeeper may sue him, and cast him into prison till 
he shall pay the debt. 

Chr. Well, and how did you apply this to yourself ? 

Hope. Why, I thought this with myself ; I have by my 
sins run a great way into God's book, and that my now 
reforming will not pay off that score ; therefore I should 
think still, under all my present amendments, but how 
shall I be freed from that damnation, that I brought my- 
self in danger of by my former transgressions ? 

Chr. A very good application : — but pray go on. 

Hope. Another thing that hath troubled me, even since 
my late amendments, is, that, if I look narrowly into the 
best of what I do now, I still see sin, new sin, mixing 
itself with the best of that I do : so that now I am forced 
to conclude thus, notwithstanding my former fond conceits 
of myself and duties, I have committed sin enough in one 
duty to send me to hell, though my former life had been 
faultless. 

Chr. And what did you do then ? 

Hope. Do ! I could not tell what to do, till I brake my 
mind to Faithful; for he and 1 were well acquainted. And 
he told me that unless I could obtain the righteousness of 
a man that never had sinned, neither mine own, nor all the 
righteousness of the world could save me. 

Chr. And did you think he spake true ? 

Hope. Had he told me so, when I was pleased and satis- 

q 2 



228 HOW HOPEFUL LEARNED 

fied with mine own amendments, I had called him fool for 
his pains ; but now, since I see mine own infirmity, and 
the sin that cleaves to my best performance, I have been 
forced to be of his opinion. 

Chr. But did you think, when at first he suggested it 
to you, that there was such a man to be found, of whom it 
might justly be said that he never committed sin ? 

Hope. I must confess the words at first sounded 
strangely, but, after a little more talk and company with 
him, I had full conviction about it. 

Chr. And did you ask him what man this was, and how 
you must be justified by him ? x 

Hope. Yes, and he told me it was the Lord Jesus, that 
dwelleth on the right hand of the Most High : and thus, 
said he, you must be justified by him, even by trusting to 
what he hath done by himself, in the days of his flesh, and 
suffered when he did hang on the tree. I asked him fur- 
ther how that man's righteousness could be of that efficacy 
to justify another before God? And he told me he was 
the mighty God, and did what he did, and died the death 
also, not for himself, but for me, to whom his doings and the 
worthiness of them should be imputed, if I believed on him. 

Chr. And what did you do then ? 

Hope. I made my objections against my believing, for 
that I thought he was not willing to save me. 

Chr. And what said Faithful to you then ? 

Hope. And he bid me go to him and see. Then I said 
it was presumption. He said, No, for I was invited to 
come. 2 — Then he gave me a book of Jesus's inditing, to 
encourage me the more freely to come : and he said, con- 
cerning that book, that every jot and tittle thereof stood 
firmer than heaven and earth. 3 Then I asked him what I 

1 Rom. iv. ; Col. i. ; Heb. x. ; 2 Pet. i. 2 Matt. xi. 28. 
3 Matt. xxiv. 35. 



THE WAY OF JUSTIFICATION. 229 

must do when I came ? And he told me I must entreat 
upon my knees, 1 with all my heart and soul, the Father to 
reveal him to me. Then I asked him further, how I must 
make my supplication to him ? And he said, Go, and 
thou shalt find him upon a mercy- seat, 8 where he sits all 
the year long, to give pardon and forgiveness to them that 
^ come. I told him that I knew not what to say when I 
came. And he bid me say to this effect — c God be merciful 
to me a sinner, and make me to know and believe in Jesus 
Christ : for I see that if his righteousness had not been, or 
I have not faith in that righteousness, I am utterly cast 
away. Lord, I have heard that thou art a merciful God, 
and hast ordained that thy Son Jesus Christ should be the 
Saviour of the world ; and, moreover, that thou art willing 
to bestow him upon such a poor sinner as I am ; (and I 
am a sinner indeed :) Lord, take therefore this opportunity, 
and magnify thy grace in the salvation of my soul, through 
thy Son Jesus Christ. Amen/ j 

Chr. And did you do as you were bidden ? 

Hope. Yes, over, and over, and over. 

Chr. And did the Father reveal the Son to you ? 

Hope. Not at the first, nor second, nor third, nor fourth, 
nor fifth, no nor at the sixth time either. 

Chr. What did you do then ? 

Hope. What ! why I could not tell what to do. 

Chr. Had you not thoughts of leaving off praying ? 

Hope. Yes, and a hundred times twice told. 

Chr. And what was the reason you did not ? 

Hope. I believed that that was true which had been told 
me; to wit, that without the righteousness of this Christ 
all the world could not save me : and therefore, thought I 

1 Ps. xct. 6 ; Jer. xxix. 12, 13 ; Dan. vi. 10. 
8 Exod. xxv, 22 ; Lev. xvi. 2 ; Heb. iv. 16. 



230 HOPEFUL CONTINUED TO PRAY 

with myself, if I leave off I die : and I can but die at the 
throne of grace. And withal this came into my mind, " If 
it tarry, wait for it, because it will surely come, and will 
not tarry." 1 So I continued praying, until the Father 
shewed me his Son. 

Chr. And how was he revealed unto you ? 

Hope. I did not see him with my bodily eyes, but with 
the eyes of mine understanding. 2 And thus it was : One 
day I was very sad, I think sadder than at any one time in 
my life : and this sadness was through a fresh sight of the 
greatness and vileness of my sins. And, as I was then 
looking for nothing but hell, and the everlasting damna- 
tion of my soul, suddenly, as I thought, I saw the Lord 
Jesus looking down from heaven upon me, and saying, 
"Believe on the Lord Jesus Christ, and thou shalt be 
saved." 3 

But I replied, Lord, I am a great, a very great sinner : 
and he answered, " My grace is sufficient for thee." Then 
I said, But, Lord, what is believing? And then I saw 
from that saying, "He that cometh to me shall never 
hunger, and he that believeth on me shall never thirst."* 
that believing and coming was all one ; and that he that 
came, that is, ran out in his heart and affections after 
salvation by Christ, he indeed believed in Christ. Then 
the water stood in mine eyes, and I asked further, But, 
Lord, may such a great sinner as I am be indeed accepted 
of thee, and be saved by thee? And I heard him say, 
" And him that cometh to me I will in no wise cast out/' 5 
Then I said, But how, Lord, must I consider of thee in my 
coming to thee, that my faith may be placed aright upon 
thee ? Then he said, " Christ Jesus came into the world 

1 HaD. ii. 3. 2 Eph. i. 18, 19. 

3 Acts xvi. 30, 31. 4 John vi. 35. 5 John vi. 37. 



TILL CHRIST WAS REVEALED TO HIM. 231 

to save sinners :" " He is the end of the law for righteous- 
ness to every one that believeth i" " He died for our sins, 
and rose again for our justification :" " He loved us, and 
washed us from our sins in his own blood :" " He is 
mediator between God and us :" iC He ever liveth to make 
intercession for us/' 1 From all which I gathered that I 
must look for righteousness in his person, and for satisfac- 
tion for my sins by his blood ; that what he did in obedience 
to his Father's law, and in submitting to the penalty 
thereof, was not for himself, but for him that will accept 
it for his salvation, and be thankful. And now was my 
heart full of joy, mine eyes full of tears, and mine affec- 
tions running over with love to the name, people, and ways 
of Jesus Christ. 

Chr. This was a revelation of Christ to your soul 
indeed : but tell me particularly what effect this had upon 
your spirit. 

Hope, It made me see that all the world, notwithstanding 
all the righteousness thereof, is in a state of condemnation : 
it made me see that God the Father, though he be just, 
can justly justify the coming sinner : it made me greatly 
ashamed of the vileness of my former life, and confounded 
me with the sense of mine own ignorance ; for there never 
came thought into mine heart, before now, that shewed me 
so the beauty of Jesus Christ : it made me love a holy life, 
and long to do something for the honour and glory of the 
name of the Lord Jesus : yea, I thought that, had I now 
a thousand gallons of blood in my body, I could spill it all 
for the sake of the Lord Jesus.* 

2 1 Tim. i. 15 ; Rom. x. 4 ; Heb. vii. 24, 25. 

* ' Coming- to Christ ' is properly the effect of faith ; yet the language here 
used is warranted by scripture. — The word reveal, and the vision of Christ 
conversing with Hopeful, seem to sanction such things as have been greatly 



232 THE PILGRIMS WAIT FOR IGNORANCE, AND 

I saw then in my dream, that Hopeful looked back and 
saw Ignorance, whom they had left behind, coming after : 
Look, said he to Christian, how far yonder youngster 
loitereth behind. 

Chr. Ay, ay, I see him : he careth not for our company. 

Hope. But I trow it would not have hurt him, had he 
kept pace with us hitherto. 

Chr. That is true : but Fll warrant you he thinketh 
otherwise. 

Hope. That I think he doth : but, however, let us tarry 
for him. So they did. 

Then Christian said to him, Come away, man, why do 
you stay so behind ? 

Ig. I take my pleasure in walking alone ; even more a 
great deal than in company : unless I like it the better. 

Then said Christian to Hopeful, (but softly,) Did I not 
tell you he cared not for our company? But however 
come up, and let us talk away the time in this solitary 

mistaken and abused, and have occasioned many scandals and objections ; yet 
it is evident tbat the author meant nothing contrary to the most sober state- 
ment of scriptural truth. — Christ did not appear to Hopeful's semes, but to 
his understanding ; and the words spoken are no other than texts of scrip- 
ture taken in their genuine meaning : not info rmin g him, as by a new 
revelation, that his sins were pardoned, but encouraging him to apply for 
this mercy and all other blessings of salvation. So that, allowing for the 
nature of an allegory, the whole account for substance exactly coincides with 
the experience of the most sober Christians, who, having been deeply 
humbled, and ready to sink under discouragement, have had such views of 
the love of Christ, of his glorious salvation, of the freeness of the invitations, 
the largeness of the promises, and the nature of justifying faith, as have 
" filled them with peace and joy in believing ;" and these have been followed 
by such abiding effects as are here described, which completely distinguish 
them from all the false joys of hypocrites and enthusiasts. Others indeed 
cannot relate so orderly an account of their convictions and comforts ; yet 
they are brought, though by varied methods, to the same reliance on Christ, 
and the same devoted obedience. 



DISCOURSE WITH HIM ABOUT HIS HOPES AND HEART. 233 

place. Then, directing his speech to Ignorance, he said, 
Come, how do you do ? how stands it between God and 
vour soul now ?* 

Ig. I hope well, for I am always full of good motions, 
that come into my mind to comfort me as I walk. 

Chr. What good motions ? pray tell us. 

Ig. Why, I think of God and heaven. 

Chr. So do the devils and damned souls. 

Ig. But I think of them and desire them.f 

Chr. So do many that are never like to come there. 
" The soul of the sluggard desireth, and hath nothing." 1 

Ig. But I think of them and leave all for them.f 

Chr. That I doubt : for leaving of all is a hard matter ; 
yea a harder matter than many are aware of. But why, or 
by what, art thou persuaded that thou hast left all for God 
and heaven? 

Ig. My heart tells me so. 

Chr. The wise man says, " He that trusts his own heart 
is a fool." 2 

1 Prov. xiii. 4. s Prov. xxviii. 26. 

* In this dialogue Ignorance speaks exactly in character ; and the answers 
of the pilgrims are conclusive against such absurd and unscriptural grounds 
of confidence, as are continually maintained by many who would be thought 
pious Christians. 

f The desire of heavenly felicity, when the real nature of it is not under- 
stood, the proper means of obtaining it are neglected, other objects are pre- 
ferred to it, or sloth and procrastination intervene, is no proof that a man will 
be saved. — In like manner this expression, the desire of grace is grace, must 
be owned to be very ambiguous and fallacious. Men may be notionally con- 
vinced that without grace they must perish, and mere selfishness may excite 
some feeble desires after it ; though worldly affections predominate, and the 
real value of the spiritual good is not perceived. But to hunger and thirst 
for God and his righteousness, for his favour, image, and service, as the 
supreme good ; so that no other object can satisfy the earnest desire of the 
heart, and every thing is renounced that interferes with the pursuit of it, is 
grace indeed, and shall be completed in glory. 



234 . GOOD THOUGHTS OF OURSELVES 

Ig. That is spoken of an evil heart, but mine is a good 
one. 

Chr. But how dost thou prove that ? 

Ig. It comforts me in hopes of heaven. 

Chr. That may be through its deceitfulness ; for a man's 
heart may minister comfort to him in the hopes of that 
thing for which he yet has no ground to hope.* 

Ig. But my heart and life agree together : and therefore 
my hope is well grounded. 

Chr. Who told thee that thy heart and life agree to- 
gether ? 

Ig. My heart tells me so. 

Chr. c Ask my fellow if I be a thief V Thy heart tells 
thee so ! except the word of God beareth witness in this 
matter, other testimony is of no value. 

Ig. But is it not a good heart that has good thoughts ? 
and is not that a good life that is according to God's com- 
mandments ? 

Chr. Yes, that is a good heart that has good thoughts, 
and that is a good life that is according to God's command- 
ments : but it is one thing indeed to have these, and another 
thing only to think so. 

Ig. Pray, what count you good thoughts, and a life ac- 
cording to God's commandments ? 

Chr. There are good thoughts of divers kinds; some 
respecting ourselves, some — God, some — Christ, and some 
— other things. 

Ig. What be good thoughts respecting ourselves ? 

Chr. Such as agree with the word of God. 



* It is exceedingly dangerous to make comfort a ground of confidence ; 
unless, the nature, source, and effects of that comfort he considered: for it may 
result entirely from ignorance and self- flattery in a variety of ways. 



AGREE WITH THE WORD OF GOD. 235 

Ig. When do our thoughts of ourselves agree with the 
word of God ? 

Chr. When we pass the same judgment upon ourselves 
which the word passes. To explain myself : the word of 
God saith of persons in a natural condition,* " There is 
none righteous, there is none that doeth good." It saith 
also that " every imagination of the heart of man is only 
evil, and that continually." 1 And again : " The imagina- 
tion of man's heart is evil from his youth." Now then, 
when we think thus of ourselves, having sense thereof, then 
are our thoughts good ones, because according to the word 
of God. 

Ig. I will never believe that my heart is thus bad. 

Chr. Therefore thou never hadst one good thought 
concerning thyself in thy life. — But let me go on. As the 
word passeth a judgment upon our heart, so it passeth a 
judgment upon our ways ; and when our thoughts of our 
hearts and ways agree with the judgment which the word 
giveth of both, then are both good, because agreeing 
thereto. 

Ig. Make out your meaning. 

Chr. Why the word of God saith that man's ways are 
crooked ways, not good but perverse : it saith they are 
naturally out of the good way,— that they have not known 
it. 2 Now when a man thus thinketh of his ways, I say, 

1 Gen. vi. 5; Rom. iii. 2 Ps. cxxv. 5 ; Prov. ii. 15. 

* " That which is horn of the flesh is flesh ;" " The carnal mind is enmity 
against God ; for it is not suhject to the law of God, neither indeed can he. 
So then they that are in the flesh cannot please God ;" for " they are by 
nature the children of wrath." This is man's natural condition : hut of the 
regenerate it is said, " Ye are not in the flesh, hut in the spirit," for " that 
which is horn of the Spirit is spirit," and to such persons the texts adduced 
do not apply. 



236 GOOD THOUGHTS OF GOD. 

when he doth sensibly and with heart humiliation thus 
think, then hath he good thoughts of his own ways, because 
his thoughts now agree with the judgment of the word of 
God. 

Ig. What are good thoughts concerning God ? 

Chr. Even, as I have said concerning ourselves, when 
our thoughts of God do agree with what the word saith of 
him ; and that is, when we think of his being and attri- 
butes as the word hath taught ; of which I cannot now 
discourse at large. But to speak of him with reference to 
us ; then we have right thoughts of God when we think 
that he knows us better than we know ourselves, and can 
see sin in us when and where we can see none in our- 
selves; when we think he knows our inmost thoughts, 
and that our heart, with all its depths, is always open unto 
his eyes : also when we think that all our righteousness 
stinks in his nostrils, and that therefore he cannot abide to 
see us stand before him in any confidence even of all our 
best performances.* 

Ig. Do you think that I am such a fool as to think God 
can see no further than I ? or that I would come to God 
in the best of my performances ? 

Chr. Why, how dost thou think in this matter ? 



* The external services, performed by unregenerate persons from selfish 
motives, being scanty and partial, and made the ground of self-complacency 
and self-righteous pride, " are abomination in the sight of God," however 
" highly esteemed among men :" " For men look at the outward appearance, 
but the Lord looketh at the heart." Even the obedience of a true believer, 
though it springs from right principles, and has some spiritual excellency in 
it, is yet so defective and defiled by sin ; that, if it were not accepted as the 
frujt of the Spirit through the mediation of Christ, it must be condemned 
by the holy law, and rejected with abhorrence by a God of infinite purity. 
Men may allow this in words, and yet not know what it is to come, as con- 
demned sinners, for a free justification and salvation by faith in Christ. 



IGNORANCE DECLARES HIS FAITH. 237 

Ig. Why, to be short, I think I must believe in Christ 
for justification. 

Chr. How? think thou must believe in Christ, when 
thou seest not thy need of him ! Thou neither seest thy 
original nor actual infirmities ; but hast such an opinion of 
thyself, and of what thou doest, as plainly renders thee to 
be one that did never see a necessity of Christ's personal 
righteousness to justify thee before God. How then dost 
thou say, I believe in Christ ? 

Ig. I believe well enough for all that. 

Chr. How dost thou believe ? 

Ig. I believe that Christ died for sinners ; and that I 
shall be justified before God from the curse, through his 
gracious acceptance of my obedience to his law. Or thus, 
Christ makes my duties, that are religious, acceptable to 
his Father by virtue of his merits, and so shall I be jus- 
tified. 

Chr. Let me give an answer to this confession of thy 
faith. 

1. Thou believest with a fantastical faith ; for this faith 
is no where described in the word. 

2. Thou believest with a false faith : because it taketh 
justification from the personal righteousness of Christ, and 
applies it to thy own. 

3. This faith maketh not Christ a justifier of thy person, 
but of thy actions : and of thy person for thy actions' sake : 
which is false.* 

4. Therefore this faith is deceitful, even such as will 



* The way of being justified by faith, for which Ignorance pleads, may 
well be called 'fantastical,' as well as 'false,' for it is no where laid down in 
scripture : and it not only changes the way of acceptance, but it takes away 
the rule and standard of righteousness, and substitutes a vague notion called 
sincerity in its place, which never was, or can be, defined with precision* 



238 TRUE JUSTIFYING FAITH. 

leave thee under wrath in the day of God Almighty : for 
true justifying faith puts the soul, as sensible of its lost 
condition by the law, upon fleeing for refuge unto Christ's 
righteousness ; (which righteousness of his is not an act of 
grace, by which he maketh, for justification, thy obedience 
accepted with God, but his personal obedience to the law, 
in doing and suffering for us what that required at our 
hands;) this righteousness, I say, true faith accepteth; 
under the skirt of which the soul being shrouded, and by 
it presented as spotless before God, it is accepted, and 
acquitted from condemnation. 

Ig. What, would you have us trust to what Christ in 
his own person hath done without us ? This conceit will 
loosen the reins of our lust, and tolerate us to live as we 
list : for what matter how we live, if we may be justified by 
Christ's personal righteousness from all, when we believe 
it. 

Chr. Ignorance is thy name, and as thy name is so art 
thou; even this thy answer demonstrateth what I say. 
Ignorant thou art of what justifying righteousness is, and 
as ignorant how to secure thy soul, through the faith of it, 
from the heavy wrath of God. Yea, thou also art ignorant 
of the true effect of saving faith in this righteousness of 
Christ, which is to bow and win over the heart to God in 
Christ, to love- his name, his word, ways, and people, and 
not as thou ignorantly imaginest. 

Hope. Ask him if ever he had Christ revealed to him 
from heaven ? 

Ig. "What ! you are a man for revelations ? I believe 
that what both you, and all the rest of you, say about that 
matter is but the fruit of distracted brains. 

Hope. Why man ! Christ is so hid in God from the 
natural apprehension of all flesh, that he cannot by any 



ignorance's objections answered. 239 

man be savingly known unless God the Father reveals him 
to them * 

Ig. That is your faith, but not mine : yet mine, I doubt 
not, is as good as yours, though I have not in my head so 
many whimsies as you. 

Chr. Give me leave to put in a word : you ought not so 
slightly to speak of this matter; for this I will boldly 
affirm, (even as my good companion hath done,) that no 
man can know Jesus Christ but by the revelation of the 
Father. Yea, and faith too, by which the soul layeth hold 
upon Christ, (if it be right,) must be wrought by the 
exceeding greatness of his mighty power -, 1 the working of 
which faith, I perceive, poor Ignorance, thou art ignorant 
of. Be awakened then, see thine own wretchedness, and 
flee to the Lord Jesus ; and by his righteousness, which is 
the righteousness of God, (for he himself is God,) thou 
shalt be delivered from condemnation. 

Ig. You go so fast I cannot keep pace with you : do you 
go on before ; I must stay a while behind. 

Then they said : 

"Well, Ignorance, wilt thou yet foolish he, 
To slight good counsel, ten times given thee ? 
And, if thou yet refuse it, thou shalt know, 
Ere long, the evil of thy doing so. 
Remember, man, in time ; stop : do not fear, 
Good counsel taken well saves ; therefore hear : 
But, if thou yet shall slight it, thou wilt be 
The loser, Ignorance, I'll warrant thee. 

1 Matt. xi. 27 ; 1 Cor. xii. 3 ; Eph. i. 18, 19. 

* Pride, unbelief, and carnal prejudices or affections, so close the mind of 
a sinner against the spiritual glory of the person and redemption of Christ, 
that nothing, but the illumination of the Spirit removing this veil, can enable 
him to understand and receive the revelation of the sacred oracles on these 
important subjects. 



240 THE ADVANTAGE OF HOLY FEAR. 

Then Christian addressed thus himself to his fellow : 

Well, come, my good Hopeful, I perceive that thou and 
I must walk by ourselves again. 

So I saw in my dream, that they went on apace before, 
and Ignorance, he came hobbling after. Then said Chris- 
tian to his companion, it pities me much for this poor 
man ; it will certainly go ill with him at last. 

Hope. Alas ! there are abundance in our town in his 
condition, whole families, yea whole streets, and that of 
pilgrims too. And if there be so many in our parts, how 
many, think you, must there be in the place where he was 
born?* 

Chr. Indeed the word saith, "He hath blinded their 
eyes, lest they should see," &c. 

But, now we are by ourselves, what do you think of 
such men? have they at no time, think you, convictions 
of sin, and so, consequently, fears that their state is 
dangerous ? 

Hope. Nay, do you answer that question yourself, for 
you are the elder man. 

Chr. Then I say, sometimes (as I think,) they may; 
but they, being naturally ignorant, understand not that 
such convictions tend to their good : and therefore they 
do desperately seek to stifle them, and presumptuously 
continue to flatter themselves in the way of their own 
hearts. 

Hope. I do believe, as you say, that fear tends much to 
men's good, and to make them right at their beginning to 
go on pilgrimage. 

Chr. Without all doubt it doth, if it be right ; for so 

* If such numbers of ignorant persons may be found among 1 the apparently 
religious, what must be the case of those who are left without instruction to 
their native pride and self-conceit ! 



WHY SHUNNED BY THE IGNORANT. 241 

says the word, et The fear of the Lord is the beginning of 
wisdom/' 1 

Hope. How will you describe right fear ? 

Chr. True or right fear is discovered by three things : 

1 . By its rise : it is caused by saving convictions for sin. — 

2. It driveth the soul to lay fast hold of Christ for salva- 
tion. — 3. It begetteth and continueth in the soul a great 
reverence of God, his word, and ways, keeping it tender, 
and making it afraid to turn from them, to the right hand 
or to the left, to any thing that may dishonour God, break 
its peace, grieve the Spirit, or cause the enemy to speak 
reproachfully.* 

Hope. Well said; I believe you have said the truth. — 
Are we now almost got past the Enchanted ground ? 

Chr. Why ? are you weary of this discourse. 

Hope. No verily, but that I would know where we are. 

Chr. We have not now above two miles further to go 
thereon. — But let us return to our matter. Now the 
ignorant know not that such convictions, that tend to put 

1 Job xxviii. 28 ; Psalm cxi. 10 ; Prov. i. 7 ; ix. 10. 



* Fears of wrath are too generally ascribed to unbelief, and deemed pre- 
judicial; but this arises from ignorance and mistake: for belief of God's 
testimony must excite fears in every heart, till it is clearly perceived how 
that wrath may be escaped ; and doubts mingled with hopes must arise from 
faith, till a man is conscious of having experienced a saving change. These 
fears and doubts excite men to self-examination, watchfulness, and diligence : 
and thus tend to the believer's establishment, and " the full assurance of hope 
unto the end:" while the want of them often results from unbelief and 
stupidity of conscience, and terminates in carnal security and abuse of the 
gospel. Fears may indeed be excessive and unreasonable, and the effect of 
unbelief: but it is better to mark the extreme, and caution men against it, 
than, by declaiming indiscriminately against all doubts and fears, to help 
sinners to deceive themselves, and discourage weak believers from earnestly 
using the scriptural means of " making their calling and election sure." 

R 



242 TEMPORARY, TURNBACK, AND SAVESELF; 

them in fear, are for their good, and therefore they seek 
to stifle them. 

Hope. How do they seek to stifle them? 

Chr. 1. They think that those fears are wrought by the 
devil, (though indeed they are wrought of God;) and, 
thinking so, they resist them as things that directly tend 
to their overthrow. 2. They also think that these fears 
tend to the spoiling of their faith ; when, alas for them, 
poor men that they are, they have none at all ! — and 
therefore they harden their hearts against them. 3. They 
presume they ought not to fear; and therefore in despite 
of them wax presumptuously confident. 4. They see that 
those fears tend to take away from them their pitiful old 
self-holiness, and therefore they resist them with all their 
might,* 

Hope. I know something of this myself; for before I 
knew myself it was so with me. 

Chr. Well, we will leave, at this time, our neighbour 
Ignorance by himself, and fall upon another profitable 
question. 

Hope. With all my heart : but you shall still begin. 

Chr. Well then, did you not know about ten years ago, 
one Temporary in your parts, who was a forward man in 
religion then? 

Hope. Know him ! yes, he dwelt in Graceless, a town 
about two miles off of Honesty ; and he dwelt next door to 
one Turnback. 



* The expression, ' pitiful old self-holiness,' denotes the opinion that igno- 
rant persons entertain of their hearts as good and holy ; "while the term self- 
righteousness, relates to their supposed good lives ; hut nothing can he further 
from our author's meaning, than to speak against " sanctification hy the Spirit 
unto ohedience," as evidential of our union with Christ and acceptance in his 
righteousness. 



REASONS OF THEIR TURNING BACK. 243 

Chr. Right, he dwelt under the same roof with him. 
Well, that man was much awakened once. I believe that 
then he had some sight of his sins, and of the wages that 
were due thereto. 

Hope. I am of your mind, for (my house not being 
above three miles from him,) he would oftentimes come to 
me, and that with many tears. Truly I pitied the man, 
and was not altogether without hope of him : but one may 
see it is not every one that cries, Lord, Lord. 

Chr. He told me once that he was resolved to go on 
pilgrimage, as we go now ; but all of a sudden he grew 
acquainted with one Saveself, and then he became a stranger 
to me.* 

Hope. Now since we are talking about him, let us a 
little inquire into the reason of the sudden backsliding of 
him and such others. 

Chr. It may be very profitable ; but do you begin. 

Hope. Well then, there are in my judgment four reasons 
for it. 1. Though the consciences of such men are 
awakened, yet their minds are not changed : therefore, 



* Temporary was doctrinally acquainted with the gospel, but a stranger 
to its sanctifying power. Such, men have been forward in religion, but that 
is now past ; for they were always graceless, and came short of honesty, in 
their profession, if not in their moral conduct, and were ever ready to turn 
back into the world at a convenient season. They have indeed been alarmed ; 
but terror without humiliation will never subvert self-confidence : and, of the 
numbers with whom some ministers converse under trouble of conscience, and 
of whom they hope well, how many disappoint their expectations, and after 
a time plunge deeper into sin than ever ! Such convictions resemble the blos- 
soms of the fruit-tree, which must precede the ripe-fruit, but do not always 
produce it : so that we cannot say, The more blossoms there are, the greater 
abundance will there be of fruit, though we may be assured that there can be 
no fruit if there he no blossoms. The reasons and the manner of such men's 
declensions and apostacy are very justly and emphatically stated; though 
perhaps not with sufficient delicacy to suit the taste of this fastidious age. 

R 2 



244 FEAR OF MEN AND FALSE SHAME. 

when the power of guilt weareth away, that which provoked 
them to be religious ceaseth ; wherefore they naturally 
turn to their own course again ; even as we see the dog 
that is sick of what he hath eaten, so long as his sickness 
prevails he vomits and casts up all : not that he doth this 
of free mind, (if we may say a dog has a mind,) but because 
it troubleth his stomach : but now, when his sickness is 
over, and so his stomach eased, his desires being not at all 
alienate from his vomit, he turns him about and licks up 
all ; and so it is true which is written, " The dog is turned 
to his own vomit again." 1 Thus, I say, being hot for 
heaven, by virtue only of the sense and fear of the torments 
of hell, as their sense of hell, and the fears of damnation, 
chill and cool, so their desires for heaven and salvation 
cool also. So then it comes to pass that, when their guilt 
and fear are gone, their desires for heaven and happiness 
die, and they return to their course again. 2. Another 
reason is, they have slavish fears that do over-master them. 
I speak now of the fears that they have of men : for " the 
fear of man bringeth a snare. - "* So then, though they 
seem to be hot for heaven so long as the flames of hell are 
about their ears, yet, when that terror is a little over, they 
betake themselves to second thoughts, namely, that it is 
good to be wise, and not to run (for they know not what,) 
the hazard of losing all, or at least of bringing themselves 
into unavoidable and unnecessary troubles : and so they 
fall in with the world again. 3. The shame that attends 
religion lies also as a block in their way. They are proud 
and haughty, and religion in their eye is low and con- 
temptible : therefore, when they have lost their sense of 
hell and wrath to come, they return again to their former 
course. 4. Guilt, and to meditate terror, are grievous to 

1 2 Pet. ii. 22. 2 Prov. xxix. 25. 



THE STEPS TO APOSTACY. 245 

them. .They like not to see their misery before they come 
into it ; though perhaps the sight of it first, if they loved 
that sight, might make them flee whither the righteous 
flee and are safe. But because they do, as I hinted before, 
even shun the thoughts of guilt and terror; therefore, 
when once they are rid of their awakenings about the 
terrors and wrath of God, they harden their hearts gladly, 
and choose such ways as will harden them more and more. 

Chr. You are pretty near the business ; for the bottom 
of all is, for want of a change in their mind and will. And 
therefore they are but like the felon that standeth before 
the judge; he quakes and trembles, and seems to repent 
most heartily; but the bottom of all is, the fear of the 
halter, not any detestation of the offences; as is evident, 
because, let but this man have his liberty, and he will be 
a thief, and so a rogue still ; whereas, if his mind was 
changed, he would be otherwise. 

Hope. Now I have shewed you the reasons of their 
going back, do you shew me the manner thereof. 

Chr. So I will willingly. — They draw off their thoughts, 
all that they may, from the remembrance of God, death, 
and judgment to come : then they cast off by degrees 
private duties, as closet-prayer, curbing their lusts, watch- 
ing, sorrow for sin, and the like : then they shun the 
company of lively and warm Christians : after that they 
grow cold to public duty : as hearing, reading, godly con- 
ference, and the like : then they begin to pick holes, as 
we say, in the coats of some of the godly, and that devil- 
ishly; that they may have a seeming colour to throw 
religion (for the sake of some infirmity they have spied in 
them,) behind their backs : then they begin to adhere to, 
and associate themselves with, carnal, loose, and wanton 
men : then they give way to carnal and wanton discourses 



246 THE PILGRIMS LEAVE THE ENCHANTED GROUND. 

in secret ; and glad are they if they can see such things in 
any that are counted honest, that they may more boldly 
do it through their example. After this, they begin to 
play with little sins openly : and then, being hardened, 
they shew themselves as they are. Thus, being launched 
again into the gulph of misery, unless a miracle of grace 
prevent it, they everlastingly perish in their own de- 
ceivings.* 

Now I saw in my dream that by this time the pilgrims 
were got over the enchanted ground ; and, entering into the 
country of Beulah, 1 whose air was very sweet and plea- 
sant, the way lying directly through it, they solaced them- 
selves there for a season. Yea, here they heard continu- 
ally "the singing of birds," and saw every day "the 
flowers" appear in the earth, and heard " the voice of the 
turtle" in the land. In this country the sun shineth 
night and day : wherefore this was beyond the valley of 

1 Sol. Song ii. 10—12 ; Isa. lxii. 4—12. 

* " The hypocrite "will not pray always ;" nor cau he ever pray with faith 
or sincerity for spiritual blessings ; hut he may deprecate misery, and beg to 
he made happy, and continue to observe a form of private religion. But, 
when such men begin to shun the company of lively Christians, to neglect 
public ordinances, and to excuse their own conduct by imitating the devil, 
" the accuser of the brethren," in calumniating pious persons, magnifying 
their imperfections, insinuating suspicions of them, and aiming to confound 
all distinctions of character among men ; we may safely conclude their state 
to be perilous in the extreme. While professed Christians should be exhorted 
carefully to look to themselves, and to watch against the first incursions of 
this spiritual declension ; it should also he observed, that the lamented infir- 
mities and dulness of those who persist in using the means of grace, and 
striving against sin; who decidedly prefer the company of believers, and 
deem them " the excellent of the earth j" and who are severe in judging 
themselves, but candid to others ; are of a contrary nature and tendency to 
the steps of Temporary's apostacy. 



THB COUNTRY OF BETJLAH. 247 

the shadow of death, and also out of the reach of Giant 
Despair ; neither could they from this place so much as 
see Doubting Castle. Here they were within sight of the 
city they were going to : also here met them some of the 
inhabitants thereof; for in this land the shining ones 
commonly walked, because it was upon the borders of 
heaven. In this land also the contract between the Bride 
and the Bridegroom was renewed : yea, here, " as the 
Bridegroom rejoiceth over the Bride, so did their God re- 
joice over them." Here they had no want of corn and 
wine : for in this place they met abundance of what they 
had sought for in all their pilgrimage. Here they heard 
voices from out of the city, loud voices, saying, " Say ye 
to the daughter of Zion, Behold, thy salvation cometh ! 
Behold, his reward is with him \" Here all the inhabi- 
tants of the country called them " the holy people, the 
redeemed of the Lord, sought out," &c* 

* The "word Beulah signifies married ; and the prophet, in the passage 
■whence it is quoted, predicted a very flourishing" state of religion, ■which is 
yet in futurity : hut the author accommodates it to the sweet peace and con- 
fidence which tried believers commonly experience towards the close of their 
lives. This general rule admits indeed of exceptions ; hut the author, having 
witnessed many of these encouraging scenes, was willing to animate himself 
and his afflicted brethren with the hope of similar triumphant joys. The 
communion of saints in prayer, praises, and thanksgivings, with liberty and 
ardour, and hearts united in cordial love ; the beauties of holiness, and the 
consolations of the Holy Spirit ; the healing beams of the Sun of righteousness, 
shining by the sweet light of divine truth upon the soul ; exemption from 
darkening temptations and harassing doubts ; lively earnests and near pros- 
pects of heavenly felicity ; a cheering sense of communion with the heavenly 
host, in their fervent adorations, and a realizing apprehension of their minis- 
tering care over the heirs of salvation ; a comfortable renewal of the acceptance 
of Christ, sealed with the tokens, pledges, and assurances of his love ; grati- 
tude, submission, confidence in God, hope, and the sweet exercise of tender- 
ness, sympathy, meekness, and humility, but little interrupted by the working 
of the contrary evils : these things seem to constitute the happy state here 
represented. It is remarkable that the Psalms (which were intended, among 



248 THE PILGRIMS OVERCOME WITH DELIGHT. 

Now, as they walked in this land, they had more re- 
joicing than in parts more remote from the kingdom to 
which they were bound; and drawing near to the city 
they had yet a more perfect view thereof. It was builded 
of pearls and precious stones : also the street thereof was 
paved with gold : so that, by reason of the natural glory 
of the city, and the reflection of the sun-beams upon it, 
Christian with desire fell sick. Hopeful also had a fit or 
two of the same disease. Wherefore here they lay by it 
awhile, crying out because of their pangs, ' ' If you see my 
Beloved, tell him that I am sick of love.''* 

But, being a little strengthened, and better able to bear 
their sickness, they walked on their way, and came yet 
nearer and nearer, where were orchards, vineyards, and 
gardens : and their gates opened into the highway. Now, 
as they came up to these places, behold the gardener stood 
in the way : to whom the pilgrims said, Whose goodly 
vineyards and gardens are these? He answered, They 
are the King's, and are planted here for his own delights, 
and also for the solace of pilgrims. So the gardener had 
them into the vineyards, and bid them refresh themselves 
with the dainties i 1 he also shewed them there the King's 

1 Deut. xxiii. 24. 

other uses, to regulate the devotions and experiences of believers,) abound at 
first with confessions, complaints, fears, and earnest cries of distress or danger — 
but towards the close become more and more the language of confidence, 
gratitude, and joy, and conclude with unmingled praises and thanksgivings. 

* In the immediate view of heavenly felicity, Paul " desired to part hence 
and be with Christ, as far better" than fife ; and David "fainted for God's 
salvation." In the lively exercise of holy affections, the believer grows weary 
Q e this sinful world ; and longs to have his faith changed for sight, his hope 
swallowed up in enjoyment, and his love perfected, and secured from all inter- 
ruption and abatement. Were this frame of mind habitual, it might unfit 
men for the common concerns of life, which appeal* very trifling to the soul 
when employed in delightful admiring contemplation of heavenly glory. 




SIDE 

1 



&} 



THEY ENTER THE KING'S GARDENS. 249 

walks and the arbours, where he delighted to be : and here 
they tarried and slept. 

Now I beheld in my dream, that they talked more in 
their sleep at this time than ever they did in all their 
journey : and, being in a muse thereabout, the gardener 
said even to me, Wherefore musest thou at the matter ? 
It is the nature of the fruit of the grapes of these vine- 
yards " to go down so sweetly as to cause the lips of them 
that are asleep to speak.''* 

So I saw that when they awoke they addressed them- 
selves to go up to the city. But, as I said, the reflection 
of the sun upon the city (for the city was pure gold,) 1 
was so extremely glorious that they could not as yet with 
open face behold it, but through an instrument made for 
that purpose. So I saw, that as they went on, there met 
them two men in raiment that shone like gold, also their 
faces shone as the light. 

These men asked the pilgrims whence they came ? and 
they told them. They also asked them where they had 
lodged, what difficulties and dangers, what comforts and 
pleasures they had met in the way ? and they told them. 
Then said the men that met them, You have but two diffi- 
culties more to meet with, and then you are in the city.f 

1 Rev. xxi. 18. 2 Cor. iii. 18. 

* Attendance on the public ordinances is always the believer's duty and 
privilege ; yet he cannot at all times delight in them : but, when holy affections 
are in lively exercise, he sweetly rests in these earnests of heavenly joy ; and 
speaks freely and fervently of the love of Christ and the blessings of salvation, 
to the edification of those around him ; who often wonder at witnessing such 
a change, from reserve and diffidence, to boldness and earnestness in urging 
others to mind the one thing needful. 

t Perhaps the author here alluded to those pre-intimations of death, that 
some persons seem to receive : and he appears to have ascribed them to 
guardian angels, watching over eveiy believer. — Death, and admission into 
the city, were the only difficulties that awaited the pilgrims. 



250 THE RIVER WITHOUT A BRIDGE. 

Christian then and his companion asked the men to go 
along with them : so they told them they would : but, said 
they, You must obtain it by your own faith. — So I saw in 
my dream, that they went on together till they came in 
sight of the gate. 

Now I further saw that betwixt them and the gate was 
a river ; but there was no bridge to go over : the river was 
very deep. At the sight therefore of this river, the pil- 
grims were much stunned; but the men that went with 
them, said, You must go through or you cannot come at 
the gate. 

The pilgrims then began to inquire if there was no other 
way to the gate ? to which they answered, Yes ; but there 
hath not any, save two, to wit, Enoch and Elijah, been 
permitted to tread that path since the foundation of the 
world ; nor shall until the last trumpet shall sound. The 
pilgrims then (especially Christian,) began to despond in 
their minds, and looked this way and that, but no way 
could be found by them, by which they might escape the 
river. Then they asked the men if the waters were all of 
a depth ? They said, no ; yet they could not help them in 
that case: for, said they, you shall find it deeper or 
shallower, as you believe in the King of the place. 

They then addressed themselves to the water, and, enter- 
ing, Christian began to sink, and crying out to his good 
friend Hopeful, he said, " I sink in deep waters ; the bil- 
lows go over my head, all his waves go over me. Selah." 

Then said the other, Be of good cheer, my brother ; I 
feel the bottom, and it is good. Then said Christian, Ah ! 
my friend, f 'the sorrows of death have compasse me 
about ;" I shall not see the land that flows with milk and 
honey. And with that a great darkness and horror fell 
upon Christian, so that he could not see before him. Also 



christian's terrors in the river. 251 

here he in great measure lost his senses, so that he could 
neither remember nor orderly talk of any of those sweet 
refreshments, that he had met with in the way of his pil- 
grimage. But all the words that he spake still tended to 
discover that he had horror of mind, and heart-fears that 
he should die in that river, and never obtain entrance in 
at the gate. Here also, as they that stood by perceived, 
he was much in the troublesome thoughts of the sins that 
he had committed, both since and before he began to be 
a pilgrim.* It was also observed, that he was troubled with 

■ 

* Death is aptly represented by a deep river without a bridge, separating' 
the believer from his heavenly inheritance ; as Jordan flowed between Israel 
and the promised land. From this river nature shrinks back, even when faith, 
hope, and love are in lively exercise : but, when these decline, alarm and con- 
sternation may unite with reluctance at the thoughts of crossing* it. The 
dreaded pangs that precede the awful separation of those intimate associates, 
the soul and body ; the painful parting with dear friends and every earthly 
object j the gloomy ideas of the dark, cold, and noisome grave ; and the 
solemn thought of launching into an unseen eternity ; render death " the king 
of terrors." But faith in a crucified, buried, risen, and ascended Saviour ; 
experience of his faithfulness and love in times past ; hope of an immediate 
entrance into his presence, where temptation, conflict, sin, and suffering, -will 
find no admission ; and the desire of perfect knowledge, holiness, and felicity, 
will reconcile the mind to the inevitable stroke, and sometimes give a complete 
victory over every fear. Yet, if faith and hope be weakened through the 
recollection of any peculiar misconduct, the with-holding of divine light and 
consolation, or some violent assault of the tempter, the believer will be pecu- 
liarly liable to alarm and distress. His reflecting mind, having long been 
accustomed to consider the subject in its important nature and consequences ; 
has very different apprehensions of God, of eternity, of judgment, of sin, and 
of himself, than other men have. Sometimes experienced saints are more 
desponding in these circumstances than their junior brethren : constitution 
has considerable effect upon the mind : and some men (like Christian,) are in 
every stage of their profession more exposed to temptations of a discouraging 
nature, than to ambition, avarice or fleshly lusts. — It has before been suggested, 
that the author probably meant to describe the peculiarities of his own expe- 
rience, in the character of Christian ; and he may perhaps here have inti- 



252 CHRISTIAN ENCOURAGED BY HOPEFUL. 

apparitions of hobgoblins and evil spirits : for ever and 
anon lie would intimate so much by words. Hopeful there- 
fore here had much ado to keep his brother's head above 
water ; yea, sometimes he would be quite gone down, then, 
ere awhile, would rise up again half dead. Hopeful also 
would endeavour to comfort him, saying, Brother, I see 
the gate, and men standing by to receive us : but Chris- 
tian would answer, "lis you, 'tis you they wait for; you 
have been hopeful ever since I knew you. And so have 
you, said he to Christian. Ah, brother, said he, surely if 
I was right, he would now rise to help me ; but for my 
sins hath he brought me into the snare, and hath left me. 
Then said Hopeful, My brother, you have quite forgot the 
text, where it is said of the wicked, " There is no band in 
their death, but their strength is firm : they are not 
troubled as other men, neither are they plagued like other 
men." , These troubles and distresses, that you go through 
in these waters, are no sign that God hath forsaken you ; 
but are sent to try you whether you will call to mind that 
which heretofore you have received of his goodness, and 
live upon him in your distresses. 



mated his apprehension, lest he should not meet death with becoming fortitude. 
— A conscientious life indeed is commonly favoured "with a peaceful close, 
even when forebodings to the contrary have troubled men during their whole 
course : and this is so far general, that they best provide for a comfortable 
death, who most diligently attend to the duties of their station and the 
improvement of their talents, from evangelical principles: whereas they who 
live negligently, and yield to temptation, make, as it were, an assignation with 
terror to meet them on their death-bed, a season when comfort is more 
desirable than at any other. The Lord, however, is no man's debtor : none 
can claim consolation as their due : and, though a believer's experience and 
the testimony of his conscience may evidence the sincerity of his faith and 
love, yet he must disclaim to the last every other dependance than the 
righteousness and blood of Christ, and the free mercy of God in him. 



THEY GAIN THE SHORE IN SAFETY. 253 

Then I saw in my dream, that Christian was in a muse 
a while. To whom also Hopeful added this word, " Be of 
good cheer, Jesus Christ maketh thee whole ." And with 
that Christian brake out with a loud voice; Oh, I see him 
again ! and he tells me, " When thou passest through the 
waters, I will be with thee ; and through the rivers they 
shall not overflow thee." 1 Then they both took courage, 
and the enemy was after that as still as a stone, until they 
were gone over. Christian therefore presently found 
ground to stand upon, and so it followed that the rest of 
the river was but shallow : thus they got over.* 

Now upon the bank of the river, on the other side, they 
saw the two shining men again, who there waited for them. 
Wherefore being come out of the river they saluted them, 
saying, " We are ministering spirits sent forth to minister 
for them who shall be heirs of salvation." 2 ' Thus they 
went along towards the gate. 

Now you must note that the city stood upon a mighty 
hill : but the pilgrims went up that hill with ease, because 
they had these two men to lead them up by the arms : also 
they had left their mortal garments behind them in the 
river : for though they went in with them they came out 
without them. They therefore went up here with much 
agility and speed, though the foundation upon which the 

1 Isa. xliii. 2. 2 Heb. i. 14, 

* The temporary distresses of dying 1 believers often arise from bodily dis- 
ease, which interrupt the free exercise of their intellectual powers. Of this 
Satan will be sure to take advantage, as far as he is permitted ; and will 
suggest gloomy imaginations, not only to distress them, but to dishearten 
others by their example. What may in this state be painted before the fancy 
we cannot tell : but it is generally observed, that such painful conflicts termi- 
nate in renewed hope and comfort, frequently by means of the conversation 
and prayers of Christians and ministers ; so that they, who for a time have 
been most distressed, have at length died most triumphantly. 



254 THEIR TALK WITH THE SHINING ONES. 

city was framed was higher than the clouds. They there- 
fore went up through the regions of the air, sweetly talk- 
ing as they went, being comforted because they safely got 
over the river, and had such glorious companions to attend 
them* 

The talk that they had with the shining ones was about 
the glory of the place ; who told them that the beauty and 
glory of it was inexpressible. There, said they, is "the 
mount Zion, the heavenly Jerusalem, the innumerable 
company of angels, and the spirits of just men made per- 
fect." 1 You are going now, said they, to the paradise of 
God, wherein you shall see the Tree of Life, and eat of 
the never-fading fruits thereof : and when you come there 
you shall have white robes given you, and your walk and 
talk shall be every day with the King, even all the days of 
eternity. 2 There you shall not see again such things as 
you saw when you were in the lower regions upon the 
earth, to wit, sorrow, sickness, affliction, and death; " for 
the former things are passed away." 3 You are going now 
to Abraham, to Isaac and Jacob, and to the prophets, men 
that God hath " taken away from the evil to come," and 
that are now ' ' resting upon their beds, each one walking 
in his uprightness." The men then asked, What must we 
do in the holy place ? To whom it was answered, You 
must there receive the comfort of all your toil, and have 

1 Heb. xii. 22—24. 2 Rev. ii. 7 ; iii. 4 ; xxii. 5. 3 Isa. lxv. 16. 



* When " Lazarus died, he was carried by angels into Abraham's bosom ;" 
and we have every reason to believe, that the services of these friendly spirits 
to the souls of departed saints are immediate and sensible ; and that their joy 
is such as is here described. The beautiful description that follows admits of 
no elucidation : some of the images indeed are taken from modern customs ; 
but in all other respects it is entirely scriptural, and very intelligible and 
animating to the spiritual mind. 



THEY MOUNT WITH EASE TO THE CITY, 255 

joy for all your sorrow ; you must reap what you have 
sown, even the fruit of all your prayers, and tears, and 
sufferings for the King, by the way. 1 In that place you 
must wear crowns of gold, and enjoy the perpetual sight 
and vision of the Holy One ; for there " you shall see him 
as he is." 2 There also you shall serve him continually 
with praise, with shouting, and thanksgiving, whom you 
desired to serve in the world, though with much difficulty, 
because of the infirmity of your flesh. There your eyes 
shall be delighted with seeing, and your ears with hearing 
the pleasant voice of the Mighty One. There you shall 
enjoy your friends again, that are gone thither before you; 
and there you shall with joy receive even every one that 
follows into the holy place after you. There also you shall 
be clothed with glory and majesty, and put into an equi- 
page fit to ride out with the King of Glory. When he 
shall come with sound of trumpet in the clouds, as upon 
the wings of the wind, you shall come with him : and, 
when he shall sit upon the throne of judgment, you shall 
sit by him : yea, and when he shall pass sentence upon 
all the workers of iniquity, let them be angels or men, 
you also shall have a voice in that judgment, because they 
were his and your enemies. Also, when he shall again 
return to the city, you shall go too with sound of trumpet, 
and be ever with him. 3 

Now, while they were thus drawing towards the gate, 
behold a company of the heavenly host came out to meet 
them ; to whom it was said by the other two shining ones, 
These are the men that have loved our Lord, when they 
were in the world, and that have left all for his holy name, 
and he hath sent us to fetch them, and we have brought 

1 Gal. vi. 7, 8. 2 1 John iii. 2. 

3 1 Thess. iv. 13— 17 ; Jude 14, 15; Dan. vii. 9, 10 ; 1 Cor. vi. 2, 3. 



256 AND ARE MET BY THE HEAVENLY HOST. 

them thus far on their desired journey, that they may go 
in and look their Redeemer in the face with joy. Then 
the heavenly host gave a great shout, saying, "Blessed 
are they that are called to the marriage supper of the 
Lamb." 1 There came out also at this time to meet them 
several of the King's trumpeters, clothed in white and 
shining raiment, who, with melodious noises and loud, 
made even the heavens echo with their sound. These 
trumpeters saluted Christian and his fellow with ten thou- 
sand welcomes from the world : and this they did with 
shouting and sound of trumpet. 

This done they compassed them round on every side ; 
some went before, some behind, and some on the right 
hand, some on the left, (as it were to guard them through 
the upper regions,) continually sounding as they went, with 
melodious noise, in notes on high : so that the very sight 
was to them that could behold it as if heaven itself were 
come down to meet them. — Thus therefore they walked on 
together ; and, as they walked, ever and anon these trum- 
peters, even with joyful sound, would, by mixing their 
music with looks and gestures, still signify to Christian and 
his brother how welcome they were into their company, 
and with what gladness they came to meet them. And 
now were these two men, as it were in heaven before they 
came at it ; being swallowed up with the sight of angels, 
and with hearing their melodious notes. Here also they 
had the city itself in view ; and they thought they heard 
all the bells therein to ring, to welcome them thereto. 
But, above all, the warm and joyful thoughts that they had 
about their own dwelling there with such company, and that 
for ever and ever : oh ! by what tongue or pen can their 
glorious joy be expressed ? — Thus they came up to the gate. 

1 Rev. xix. 9. 



THEY ARRIVE AT THE GATE OF THE CITY. 257 

Now, when they were come up to the gate, there was 
written over it, in letters of gold, " Blessed are they that do 
his commandments, that they may have right to the tree of 
life, and may enter in through the gates into the city." 1 * 

Then I saw in my dream that the shining men bid them 
call at the gate : the which when they did, some from 
above looked over the gate, to wit, Enoch, Moses, and 
Elijah, &c. to whom it was said, These pilgrims are come 
from the city of Destruction, for the love that they bear 
to the King of this place : and then the pilgrims gave in 
unto them each man his certificate, which they had re- 
ceived in the beginning : those therefore were carried in to 
the King, who, when he had read them, said, Where are 
the men ? To whom it was answered, They are standing 
without the gate. The King then commanded to " open 
the gate, that the righteous nation/ 5 said he, " that keepeth 
truth may enter in." 2 

Now I saw in my dream, that these two men went in at 
the gate : and lo ! as they entered, they were transfigured ; 
and they had raiment put on that shone like gold. There 
were also that met them with harps and crowns, and gave 
them to them ; the harps to praise withal, the crowns in 
token of honour. — Then I heard in my dream that all the 
bells in the city rang again for joy, and that it was said 
unto them, " Enter ye into the joy of your Lord." I also 
heard the men themselves, that they sang with a loud 

1 Rev. xxii. 14. 2 Isa. xxvi. 2. 



* The commandments of God, as given to sinners under a dispensation of 
mercy, call them to repentance, faith in Christ, and the obedience of faith 
and love ; the believer habitually practises according 1 to these commandments, 
from the time of his receiving Christ for salvation ; and this evidences his 
interest in all the blessings of the new covenant, and proves that he has a 
right through grace to the heavenly inheritance. — May the writer of these 
remarks, and every reader, have such " an abundant entrance," as is here de- 
scribed, " into the everlasting kingdom of our Lord and Saviour Jesus Christ !" 

S 



258 THE PILGRIMS ENTER IN TRIUMPH. 

voice saying, " Blessing, and honour, and glory and power 
be nnto Him that sitteth upon the throne, and to the 
Lamb for ever and ever." 1 

Now, just as the gates were opened to let in the men, I 
looked in after them, and behold the city shone like the 
sun : the streets also were paved with gold ; and in them 
walked many men with crowns on their heads, palms in 
their hands, and golden harps, to sing praises withal. 

There were also of them that had wings, and they an- 
swered one another without intermission, saying, " Holy, 
holy, holy, is the Lord." — And after that they shut up the 
gates : which when I had seen I wished myself among them. 

Now, while I was gazing upon all these things, I turned 
my head to look back, and saw Ignorance come up to the 
river side : but he soon got over, and that without half 
that difficulty which the other two men met with. For it 
happened that there was then in that place one Tain-hope, 
a ferry-man, that with his boat helped him over. So he, 
as the other I saw, did ascend the hill, to come up to the 
gate ; only he came alone ; neither did any man meet him 
with the least encouragement. When he was come up to 
the gate, he looked up to the writing that was above, and 
then began to knock, supposing that entrance should have 
been quickly administered to him : but he was asked by 
the men that looked over the top of the gate, Whence 
come you ? and what would you have ? He answered, I 
have eat and drunk in the presence of the King, and he 
has taught in our streets. Then they asked him for his 
certificate, that they might go and shew it to the King. 
So he fumbled in his bosom for one and found none. Then 
said they, Have you none ? But the man answered never 
a word. So they told the King, but he would not come 

1 Rev. v. 13, 14. 



THE FATE OF IGNORANCE. 



259 



down to see him : but commanded the two shining ones 
that conducted Christian and Hopeful to the city, to go 
out and take Ignorance and bind him hand and foot, and 
have him away. Then they took him up, and carried him 
through the air to the door that I saw in the side of the 
hill, and put him in there. — Then I saw that there was a 
way to hell, even from the gates of heaven, as well as from 
the city of Destruction.* — So I awoke and behold it was 
a dream. 




&W£r, ■"- * 



■■>*•'. f? era 






.--_ uv^-V //■ 



* We frequently hear of persons that have lived strangers to evangelical 
religion, and the power of godliness, dying with great composure and resigna- 
tion : and such instances are Drought forward as an objection to the necessity 
of faith, or of a devoted life. But what do they prove ? What evidence is 
there that such men are saved ? Is it not far more likely that they continued 
to the end under the power of ignorance and self-conceit ; that Satan took 

s 2 



260 THE CONCLUSION. 

care not to disturb them ; and that God gave them over to a strong delusion, 
and left them to perish with "a lie in their right hand ?" Men, who have 
neglected religion all their lives, or have habitually for a length of years dis- 
graced an evangelical profession, being when near death visited by pious 
persons, sometimes obtain a sudden and extraordinary measure of peace and 
joy, and die in this frame. This should in general be considered as a bad 
sign ; for deep humiliation, yea distress, united with some trembling hope in 
God's mercy through the gospel, is far more suited to their case, and more 
likely to be the effect of spiritual illumination. But, when a formal visit from 
a minister of any sect, a few general questions, and a prayer, (with or without 
the sacrament,) calm the mind of a dying person, whose life has been un- 
suitable to the Christian profession ; no doubt, could we penetrate the veil we 
should see him wafted across the river in the boat of Yain-hope, and meeting 
with the awful doom that is here described. From such delusions, good Lord 
deliver us ! Amen. 



THE CONCLUSION. 
Now, reader, I have told my dream to thee ; 
See if thou canst interpret it to me, 
Or to thyself, or neighbour : but take heed 
Of misinterpreting ; for that, instead 
Of doing good, will but thyself abuse : 
By misinterpreting evil ensues. 

Take heed also that thou be not extreme 
In playing with the outside of my dream ; 
Nor let my figure, or similitude, 
Put thee into a laughter or a feud. 
Leave this for boys and fools ; but as for thee, 
Do thou the substance of my matter see. 

Put by the curtains, look within my veil ; 
Turn up my metaphors, and do not fail 
There, if thou seekest them, such things to find 
As will be helpful to an honest mind. 

What of my dross thou findest there, be bold 
To throw away, but yet preserve the gold. 
What if my gold be wrapped up in ore ? 
None throws away the apple for the core. 
But if thou shalt cast all away as vain, 
I know not but 'twill make me dream again. 



THE PILGRIM'S PROGRESS. 



PART II. 



THE AUTHOR'S WAY OE SENDING EOETH 

lis #Brnttfr ^ui 



OF 



THE PILGRIM. 



GrO, now, my little book, to every place, 

Where my first pilgrim has but shewn his face : 

Call at their door ; if any say, " Who's there ?" 

Then answer thou, " Christiana is here." 

If they bid thee come in, then enter thou 

With all thy boys. And then, as thou know'st how, 

Tell who they are, also from whence they came : 

Perhaps they'll know them by their looks, or name ; 

But if they should not, ask them yet again 

If formerly they did not entertain 

One Christian, a pilgrim. If they say 

They did, and was delighted in his way, 

Then let them know that those related were 

Unto him ; yea, his wife and children are. 

Tell them that they have left their house and home, 
Are turned pilgrims, seek a world to come ; 
That they have met with hardships in the way, 
That they do meet with troubles night and day ; 
That they have trod on serpents, fought with devils, 
Have also overcome a many evils. 
Tea, tell them also of the next who have, 
Of love to pilgrimage, been stout and brave 
Defenders of that way, and how they still 
Refuse this world to do their Father' s will. 



264 the author's way of 

Go, tell them also of those dainty things 
That pilgrimage unto the pilgrim brings. 
Let them acquainted be, too, how they are 
Beloved of their King, under his care ; 
"What goodly mansions for them He provides ; 
Though they meet with rough winds and swelling tides, 
How brave a calm they will enjoy at last, 
"Who to their Lord and by His ways hold fast. 

Perhaps with heart and hand they will embrace 
Thee, as they did my firstling, and Will grace 
Thee and thy fellows with such cheer and fare, 
As shew will they of pilgrims lovers are. 

EIRST OBJECTION". 

But how, if they will not believe of me 
That I am truly thine ? 'cause some there be 
That counterfeit the pilgrim, and his name ; 
Seek by disguise to seem the very same ; 
And by that means have wrought themselves into 
The hands and houses of I know not who. 

ANSWER. 

'Tis true, some have of late, to counterfeit 
My pilgrim, to their own my title set : 
Tea, others half my name and title too 
Have stitched to their book, to make them do. 
But yet they, by their features, do declare 
Themselves not mine to be, whose'er they are. 

If such thou meet'st with, then thine only way, 
Before them all, is, to say out thy say 
In thine own native language, which no man 
Now useth nor with ease dissemble can. 
If, after all, they still of you shall doubt, 
Thinking that you, like gipsies, go about, 
In naughty-wise the country to defile, 



SENDING FORTH HIS SECOND TART. 265 

Or that you seek good people to beguile 

With things unwarrantable, — and send for me, 

And I will testify you pilgrims be ; 

Yes, I will testify that only you 

My pilgrims are, and that alone will do. 

SECOND OBJECTION. 

But yet, perhaps, I may inquire for him 
Of those that wish him damned life and limb. 
What shall I do when I, at such a door, 
For pilgrims ask, and they shall rage the more ? 

ANSWER. 

Fright not thyself, my book, for such bugbears 
Are nothing else but ground for groundless fears. 
My pilgrim's book has travell'd sea and land, 
Yet could I never come to understand 
That it was slighted, or turn'd out of door 
By any kingdom, were they rich or poor. 

In France and Flanders, where men kill each other, 
My pilgrim is esteem' d a friend, a brother. 

In Holland too 'tis said, as I am told, 
My pilgrim is with some worth more than gold. 

Highlanders and wild Irish can agree, 
My pilgrim should familiar with them be. 

'Tis in New England under such advance, 
lieceives there so much loving countenance, 
As to be trimm'd, new-clothed, and deck'd with gems, 
That it may shew its features and its limbs ; 
Yet more, so comely doth my pilgrim walk, 
That of him thousands daily sing and talk. 

If you draw nearer home, it will appear 
My pilgrim knows no ground of shame or fear. 
City and country will him entertain 
With " Welcome, pilgrim." Yea, they can't refrain 



266 the author's way of 

From smiling if my pilgrim be but by, 
Or shews his head in any company. 

Brave gallants do my pilgrim hug and love, 
Esteem it much ; yea, value it above 
Things of a greater bulk ; yea, with delight, 
Say my lark's leg is better than, a kite. 

Young ladies, and young gentlewomen too, 
Do no small kindness to my pilgrim shew ; 
Their cabinets, their bosoms, aud their hearts 
My pilgrim has, 'cause he to them imparts 
His pretty riddles in such wholesome strains, 
As yields them profit double to their pains 
Of reading. Yea, I think I may be bold 
To say, some prize him far above their gold. 

The very children that do walk the street, 
If they do but my holy pilgrim meet, 
Salute him will, will wish him well, and say, 
" He is the only stripling of the day." 

They that have never seen him, yet admire 
"What they have heard of him, and much desire 
To have his company, and hear him tell 
Those pilgrim stories which he knows so well. 

Yea, some who did not love him at the first, 
But call'd him fool and noddy, say they must, 
Now they have seen and heard him, him commend ' 9 
And to those whom they love they do him send. 

"Wherefore, my second part, thou needst not be 
Afraid to shew thy head ; none can hurt thee 
That wish but well to him than went before, 
'Cause thou com'st after with a second store 
Of things as good, as rich, as profitable 
For young, for old, for staggering, and for stable. 

THIRD OBJECTION. 

But some there be that say he laughs too loud ; 



SENDING FORTH HIS SECOND PART. 267 

And some do say his head is in a cloud. 
Some say, his words and stories are so dark, 
They know not how, by them, to find his mark. 

ANSWER. 

One may, I think, say, Both his laughs and cries 
May well be guess' d at by his watery eyes. 
Some things are of that nature as to make 
One's fancy chuckle while his heart doth ache. 
When Jacob saw his Eachel with the sheep, 
He did at the same time both kiss and weep . 

Whereas some say a cloud is in his head, 
That doth but shew how wisdom's covered 
With its own mantles ; and to stir the mind 
To a search after what it fain would find, 
Things that seem to be hid in words obscure, 
Do but the godly mind the more allure 
To study what those sayings should contain, 
That speak to us in such a cloudy strain. 

I also know a dark similitude 
Will on the fancy more itself intrude, 
And will stick faster in the heart and head, 
Than things from similes not borrowed. 

Wherefore, my book, let no discouragement 
Hinder thy travels. Behold, thou art sent 
To friends, not foes ; to friends that will give place 
To thee, thy pilgrims and thy words embrace. 

Besides, what my first pilgrim left conceal' d, 
Thou, my brave second pilgrim, hast reveal' d ; 
What Christian left lock'd up and went his way, 
Sweet Christiana opens with her key. 

FOURTH OBJECTION. 

But some love not the method of your first ; 
Romance they count it ; throw't away as dust, 



268 the author's way of 

If I should meet with such, what should I say ? 
Must I slight them as they slight me, or nay ? 

ANSWER. 

My Christiana, if with such thou meet, 
By all means in all loving wise them greet. 
Render them not reviling for revile ; 
But if they frown, I prithee on them smile. 
Perhaps 'tis nature, or some ill report, 
Has made them thus despise, or thus retort. 

Some love no cheese, some love no fish, and some 
Love not their friends, nor their own house or home ; 
Some start at pig, slight chicken, love not fowl 
More than they love a cuckoo or an owl. 
Leave such, my Christiana, to their choice, 
And seek those who, to find thee, will rejoice. 
By no means strive, but, all in humble wise, 
Present thee to them in thy pilgrim's guise. 

Gro, then, my little book, and shew to all 
That entertain, and bid thee welcome shall, 
What thou shalt keep close, shut up from the rest, 
And wish what thou shalt shew them may be bless'd 
To them for good ; may make them choose to be 
Pilgrims better by far than thee or me. 

Gro, then, I say, tell all men who thou art ; 
Say, " I am Christiana, and my part 
Is now, with my four sons, to tell you what 
It is for men to take a pilgrim's lot." 

Go also tell them who and what they be 
That now do go on pilgrimage with thee. 
Say, " Here's my neighbour Mercy, she is one 
That has long time with me a pilgrim gone ; 
Come, see her in her virgin face, and learn 
'Twixt idle ones and pilgrims to discern. 
Tea, let young damsels learn of her to prize 



SENDING FORTH HIS SECOND PART. 269 

The world which is to come in any wise ; 
"When little trippling maidens follow Grod, 
And leave old doating sinners to His rod, 
'Tis like those days wherein the young ones cried 
Hosannah to whom old ones did deride." 

Next tell them of old Honest, who you found, 
With his white hairs, treading the pilgrim's ground ; 
Tea, tell them how plain-hearted this man was, 
How after his good Lord he hare his cross. 
Perhaps with some grey head this may prevail, 
"With Christ to fall in love, and sin bewail. 

Tell them also how Master Tearing went 
On pilgrimage, and how the time he spent 
In solitariness, with fears and cries, 
And how at last he won the joyful prize. 
He was a good man, though much down in spirit ; 
He is a good man, and doth life inherit. 

Tell them of Master Feeble-mind also, 
Who, not before, but still behind would go ; 
Shew them also how he had like been slain, 
And how one Great-heart did his life regain. 
This man was true of heart, though weak in grace ; 
One might true godliness read in his face. 
Then tell them of Master Ready-to-halt, 
A man with crutches, but much without fault ; 
Tell them how Master Feeble-mind and he 
Did love, and in opinions much agree. 
And let all know, though weakness was their chance, 
Yet sometimes one could sing, the other dance. 

Forget not Master Valiant-for-the-truth, 
That man of courage, though a very youth. 
Tell every one his spirit was so stout, 
No man could ever make him face about ; 
And how Great-heart and he could not forbear, 
But put down Doubting Castle, slay Despair. 



270 author's introduction to second part. 

Overlook not Master Despondency, 
Nor Much-afraid, his daughter, though they lie 
"Under such mantles as may make them look 
(With some) as if their God had them forsook. 
They softly went, but sure, and at the end 
Pound that the Lord of pilgrims was their friend. 
"When thou hast told the world of all these things, 
Then turn about, my book, and touch these strings ; 
"Which, if but touched, will such music make, 
They'll make a cripple dance, a giant quake. 

These riddles that lie couch' d within thy breast, 
Freely propound, expound ; and for the rest 
Of thy mysterious lines, let them remain 
For those whose nimble fancies shall them gain. 

Now may this little book a blessing be 
To those that love this little book and me ; 
And may its buyer have no cause to say 
His money is but lost or thrown away. 
Tea, may this second pilgrim yield that fruit, 
As may with each good pilgrim's fancy suit ; 
And may it persuade some that go astray, 
To turn their foot and heart to the right way — 

Is the hearty prayer of 

The Author, 

JOHN BUNYAN. 



ft£ty%&\ 



THE 



PILGRIM'S PROGRESS. 



PART II. 




Courteous Companions, 

ome time since, to tell you of a 
dream that I had of Christian the 
pilgrim, and of his dangerous 
journey towards the celestial 
country, was pleasant to me and 
profitable to you. I told you then 
also what I saw concerning his 
wife and children, and how un- 
willing they were to go with him 
on pilgrimage ; insomuch that he was forced to go on his 
progress without them ; for he durst not run the danger of 
that destruction, which he feared would come by staying 
with them in the city of Destruction. "Wherefore as I 
then shewed you, he left them and departed.* 




* It has been before observed, that the first part of the Pilgrim's Progress 
is in all respects the most complete ; yet there are many thing's in the second 
well worthy of the pious reader's attention. Nor can there be any doubt, 
but it was penned by the same author. It is not, however, necessary that the 
annotator should be so copious upon it, as upon the more interesting instruc- 
tions of the preceding part. In general, the leading incidents may be con- 
sidered as the author's own exposition of his meaning in the former part : or 
as his delineation of some varieties that occur in events of a similar nature : 
yet some particulars will demand, and richly deserve, a more full and exact 
elucidation. 



272 SAGACITY GIVES AN ACCOUNT 

• 

Now it hath so happened through the multiplicity of 
business, that I have been much hindered and kept back 
from my wonted travels into those parts where he went ; 
and so could not, till now, obtain an opportunity to make 
further inquiry after whom he left behind, that I might 
give you an account of them. But, having had some 
concerns that way of late, I went down again thitherward. 
Now, having taken up my lodging in a wood, about a 
mile off the place, as I slept I dreamed again. 

And, as I was in my dream, behold, an aged gentleman 
came by where I lay ; and, because he was to go some 
part of the way that I was travelling, methought I got up 
and went with him. So, as we walked, and as travellers 
usually do, I was as if we fell into a discourse, and our talk 
happened to be about Christian and his travels : for thus I 
began with the old man : 

Sir, said I, what town is that there below, that lieth on 
the left hand of our way ? 

Then said Mr. Sagacity (for that was his name,) It is 
the city of Destruction, a populous place, but possessed 
with a very ill-conditioned and idle sort of people. 

I thought that was that city, quoth I : I went once 
myself through that town ; and therefore I know that this 
report you give of it is true. 

Sag. Too true : I wish I could speak truth in speaking 
better of them that dwell therein. 

Well, Sir, quoth I, then I perceive you to be a well- 
meaning man, and so one that takes pleasure to hear and 
tell of that which is good : pray did you never hear what 
happened to a man some time ago in this town, (whose 
name was Christian,) that went on a pilgrimage up towards 
the higher regions? 

Sag. Hear of him ! ay, and I also heard of the molesta- 

4 



of christian's adventures. 273 

tions, troubles, wars, captivities, cries, groans, frights, and 
fears', that he met with, and had on his journey. Besides, 
I must tell you, all our country rings of him : there are 
but few houses, that have heard of him and his doings, but 
have sought after and got the records of his pilgrimage : 
yea, I think I may say, that this hazardous journey has got 
many well-wishers to his ways ; for, though when he was 
here, he was fool in every man's mouth, yet now he is gone 
he is highly commended of all. For it is said he lives 
bravely where he is : yea, many of them that are resolved 
never to run his hazards, yet have their mouths water at 
his gains. 

They may, quoth I, well think, if they think any thing 
that is true, that he liveth well where he is ; for he now 
lives at and in the Fountain of life, and has what he has 
without labour and sorrow ; for there is no grief mixed 
therewith. But pray, what talk have the people about 
him. 

Sag. Talk ! the people talk strangely about him : some 
say that he now walks in white ; l that he has a chain of 
gold about his neck ; that he has a crown of gold beset 
with pearls upon his head : others say, that the shining 
ones that sometimes shewed themselves to him in his 
journey, are become his companions, and that he is as 
familiar with them in the place where he is, as here one 
neighbour is with another. 2 Besides, it is confidently 
affirmed concerning him, that the King of the place where 
he is has bestowed upon him already a very rich and 
pleasant dwelling at court, and that he every day eateth, 
and drinketh, and walketh, and talketh, with him, and 
receiveth the smiles and favours of him that is Judge of all 
there. Moreover, it is expected of some, that his Prince, 

' Rev. iii. 4 ; vi. 11. 2 Zech. iii. 7. 

T 



274 how christian's wife and children 

the Lord of that country, will shortly come into these 
parts, and will know the reason, if they can give any, why 
his neighbours set so little by him, and had him so much 
in derision, when they perceived that he would be a 
pilgrim. 1 

For they say, that now he is so in the affections of his 
Prince, and that his Sovereign is so much concerned with 
the indignities that were cast upon Christian, when he 
became a pilgrim, that he will look upon all as if done to 
himself: and no marvel, for it was for the love that he had 
to his Prince, that he ventured as he did. 2 * 

I dare say, quoth I, I am glad of it : I am glad for the 
poor man's sake, for that now he has rest from his labour, 3 
and for that he now reaps the benefits of his tears with 
joy ; 4 and for that he has got beyond the gun-shot of his 
enemies, and is out of the reach of them that hate him. I 
also am glad for that of a rumour of these things is noised 
abroad in this country : who can tell but that it may work 

1 Jude 14, 15. 2 Luke x. 16. 3 Kev. xiv. 13. 4 Psalm cxxvi. 5, 6. 

* Christians are the representatives on earth of the Saviour and Judge of 
the world ; and the usage they meet with, whether good or had, commonly 
originates in men's love to him, or contemptuous enmity against him. The 
decisions of the great day therefore will he made, with an especial reference 
to this evidence of men's faith or unbelief. Faith works by love of Christ, 
and of his people for his sake, which influences men to self-denying kindness 
towards the needy and distressed of the flock. Where these fruits are totally 
wanting, it is evident there is no love of Christ, and consequently no faith in 
him, or salvation by him. And, as true "believers are the excellent of the 
earth, no man can have any good reasons for despising, hating, and injuring 
them ; so that this usage will be adduced as a proof of positive enmity to 
Christ, and expose the condemned sinner to more aggravated misery. Indeed 
it often appears after the death of consistent Christians, that the consciences 
of their most scornful opposers secretly favoured them : it must then surely 
be deemed the wisest conduct hy every reflecting person, to " let these men 
alone, lest haply he should he found to fight against God." 



WERE LED TO BECOME PILGRIMS. 275 

some good effect on some that are left behind ? — But pray 
Sir, while it is fresh in my mind, do you hear any thing of 
his wife and children ? Poor hearts, I wonder in my mind 
what they do. 

Sag. Who ? Christiana and her sons ? They are like 
to do as well as did Christian himself; for, though they all 
played the fool at first, and would by no means be per- 
suaded by either the tears or entreaties of Christian, yet 
second thoughts have wrought wonderfully with them : so 
they have packed up and are also gone after him. 

Better and better, quoth I ! But what ! wife and chil- 
dren and all ? 

Sag. It is true : I can give you an account of the 
matter ; for I was upon the spot at the instant, and was 
thoroughly acquainted with the whole affair. 

Then, said I, may a man report it for a truth ? 

Sag. You need not fear to affirm it : I mean, that they 
are all gone on pilgrimage, both the good woman and her 
four boys. And, being we are, as I perceive, going some 
considerable way together, I will give you an account of 
the whole matter. 

This Christiana, (for that was her name from the day 
that she with her children betook themselves to a pilgrim's 
life), after her husband was gone over the river, and she 
could hear of him no more, her thoughts began to work 
in her mind : first, for that she had lost her husband, and 
for that the loving bond of that relation was utterly bro- 
ken betwixt them. For you know, said he to me, nature 
can do no less but entertain the living with many a heavy 
cogitation, in the remembrance of the loss of loving 
relations. This, therefore, of her husband did cost her 
many a tear. But this was not all ; for Christiana did also 

t 2 



276 Christiana's discourse to her sons. 

begin to consider with herself, whether her unbecoming 
behaviour towards her husband was not one cause that 
she saw him no more ; and that in such sort he was taken 
away from her. And upon this came into her mind, by 
swarms, all her unkind, unnatural, and ungodly carriage 
to her dear friend ; which also clogged her conscience, and 
did load her with guilt. She was moreover much broken 
with calling to remembrance the restless groans, the 
brinish tears, and self-bemoaning of her husband, and how 
she did harden her heart against all his entreaties, and 
loving persuasions, of her and her sons, to go with him. 
Yea, there was not any thing that Christian either said to 
her, or did before her, all the while that his burden did 
hang on his back, but it returned upon her like a flash of 
lightning, and rent the caul of her heart in sunder : es- 
pecially that bitter outcry of his, " What shall I do to be 
saved !" did ring in her ears most dolefully. 

Then said she to her children, Sons, we are all undone. 
I have sinned away your father, and he is gone : he would 
have had us with him, but I would not go myself: I also 
have hindered you of life. With that the boys fell into 
tears, and cried to go after their father. Oh ! said Chris- 
tiana, that it had been but our lots to go with him ; then 
it had fared well with us, beyond what it is likely to do 
now. For, though I formerly foolishly imagined concern- 
ing the troubles of your father, that they proceeded of a 
foolish fancy that he had, or for that he was over-run with 
melancholy humours ; yet now it will not out of my mind 
but that they sprang from another cause ; to wit, for that 
the light of life was given him -, 1 by the help of which, as 
I perceive, he has escaped the snares of death. Then 

1 John viii. 12. 



Christiana's dreams. 277 

they wept all again, and cried out, Oh woe worth the 
day!* 

The next night Christiana had a dream; and. behold 
she saw as if a broad parchment was opened before her, 
in which was recorded the sum of her ways; and the 
crimes, as she thought, looked very black upon her. Then 
she cried out aloud in her sleep, " Lord, have mercy upon 
me, a sinner V n and the little children heard her. 

After this, she thought she saw two very ill-favoured 
ones standing by her bed- side, and saying, What shall we 
do with this woman ? for she cries out for mercy waking 
and sleeping : if she be suffered to go on as she begins, 
we shall lose her as we have lost her husband. Wherefore 
we must, by some way, seek to take her off from the 
thoughts of what shall be hereafter ; else all the world 
cannot help but she will become a pilgrim.t 

1 Luke xviii. 13. 



* It is here evident that the author was intent on encouraging pious per- 
sons to persevere in using all means for the spiritual good of then* children, 
even when they see no effects produced by them. The scripture teaches us 
to expect a blessing on such endeavours : the dying testimony and counsels 
of exemplary believers frequently make a deeper impression than all their 
previous instructions : the death of near relations, who have behaved well to 
such as despised them, proves a heavier loss than was expected : the recollec- 
tion of unkind behaviour to such valuable friends, and of the pains taken to 
harden the heart against their affectionate admonitions, sometimes lies heavy 
on the conscience : and thus the pikers of the believer for his children or 
other relatives, are frequently answered after his death. And when some of 
them begin to inquire, "What must we do to be saved?" these will become 
zealous instruments in seeking ihe conversion of those, whom before they 
endeavoured to prejudice against the ways of God. 

t The mind, during sleep, is often occupied about those subjects that have 
most deeply engaged the waking thoughts ; and it sometimes pleases God to 
make use of ideas thus suggested, to influence the conduct by exciting fears 
or hopes. Provided an intimation be scriptural, and the effect salutary, we 
need not hesitate to consider it as a divine monition, however it was brought 



278 SECRET VISITS CHRISTIANA 

Now she awoke in a great sweat : also a trembling was 
npon her : but after a while she fell to sleeping again. 
And then she thought she saw Christian her husband in a 
place of bliss among many immortals, with a harp in his 
hand, standing and playing upon it before one that sat on 
a throne, with a rainbow about his head. She saw also as 
if he bowed his head with his face towards the paved work 
that was under his Prince's feet, saying, I heartily thank 
my Lord and King for bringing me into this place. Then 
shouted a company of them that stood round about aud 
harped with their harps ; but no man living could tell what 
they said, but Christian and his companions. 

Next morning, when she was up, had prayed to God, 
and talked with her children awhile, one knocked hard 
at the door; to whom she spake out, saying, If thou 
comest in God's name, come in. So he said, Amen ; and 
opened the door, and saluted her with, " Peace on this 
house \" The which when he had done, he said, Christiana, 
knowest thou wherefore I am come ? Then she blushed 
and trembled ; also her heart began to wax warm with 
desires to know from whence he came, and what his errand 
was to her. So he said unto her, My name is Secret ; I 
dwell with those that are high. It is talked of, where I 
dwell, as if thou hadst a desire to go thither : also there is 
a report, that thou art aware of the evil thou hast formerly 
done to thy husband, in hardening of thy heart against his 

to the mind: but, if men attempt to draw conclusions in respect of their 
acceptance or duty ; to determine the truth of certain doctrines ; to prophesy, 
or discover hidden things, by dreams or visions of any kind ; these then be- 
come a very dangerous and disgraceful species of enthusiasm. Whatever 
means are employed, convictions of sin, and a disposition earnestly to cry for 
mercy, are the work of the Holy Spirit in the heart : and on the other hand, 
the powers of darkness will surely use every, effort and stratagem to take oif 
inquirers, from thus earnestly seeking the salvation of God. 




SO !K r SAID " AMFJsT," AND OPENED TBE DOOP.AND 
SALUTED HER TOTS, '' PEACE ON ISIS HOUSE." 



WITH A LETTER FROM THE KING. 279 

way, and in keeping of these babes in their ignorance. 
Christiana, the Merciful One has sent me to tell thee, that 
he is a God ready to forgive, and that he taketh delight to 
multiply the pardon of offences. He also would have thee 
to know that he inviteth thee to come into his presence, 
to his table ; and that he will feed thee with the fat of his 
house, and with the heritage of Jacob thy father. There 
is Christian, thy husband that was, with legions more, his 
companions, ever beholding that face that doth minister 
life to the beholders : and they will all be glad when they 
shall hear the sound of thy feet step over thy Father's 
threshold. 

Christiana at this was greatly abashed in herself, and 
bowed her head to the ground. This vision proceeded, and 
said, Christiana, here is also a letter for thee, which I have 
brought from thy husband's King. So she took it and 
opened it ; but it smelt after the manner of the best per- 
fume. 1 Also it was written in letters of gold. The con- 
tents of the letter were these : that the King would have 
her do as did Christian her husband ; for that was the only 
way to come to his City, and to dwell in his presence with 
joy for ever. At this the good woman was quite overcome : 
so she cried out to her visitor, Sir, will you carry me and 
my children with you, that we may also go and worship 
the King ?* 

1 Sol. Song i. 3. 



* " The secret of the Lord is with them that fear him." The intimations 
given by Secret seem to represent the silent teaching of the Holy Spirit, by 
which the true meaning of the scripture is discovered, and the real grounds 
of encouragement brought to the penitent's notice or recollection. Thus he 
learns that the way of salvation is yet open to him : and the invitations of 
the gospel prove more fragrant and refreshing than the most costly ointment, 
and more precious than the gold of Ophir. — It is observable that Secret did 
not inform Christiana that her sins were forgiven, or that Christ and the 



280 HE ENCOURAGES AND ADVISES HER. 

Then said the visitor, Christiana, ( the bitter is before 
the sweet/ Thou must through troubles, as he did that 
went before thee, enter this celestial City.* Wherefore I 
advise thee to do as did Christian thy husband : Go to the 
wicket-gate yonder over the plain; for that stands in the 
head of the way up which thou must go : and I wish thee all 
good speed. Also I advise thee that thou put this letter 
in thy bosom ; that thou read therein to thyself, and to 



promises belonged to her ; but merely tbat she was invited to come ; and 
that coming' in the appointed way she would be accepted, notwithstanding 1 
her pertinacious unbelief in the preceding part of her life. Thus, without 
seeming to have intended it, the author has stated the scriptural medium 
between the extremes which have been contended for, with great eagerness 
and immense mischief in modern days ; while some maintain, that sinners 
should not be invited to come to Christ, or commanded to repent and believe 
the gospel ; and others, that they should be urged to believe at once, with 
full assurance, that all the blessings of salvation belong to them, even pre- 
viously to repentance or works meet for repentance ! 

* " Through much tribulation we must enter into the kingdom of God." 
Habitual self-denial even in things lawful in themselves yet in many cases 
inexpedient, mortification of our sinful inclinations, inward conflicts, the re- 
nunciation of worldly interests and connexions, the scorn and hatred of the 
world, sore temptations, and salutary chastisements, are very bitter to our 
natural feelings. Habits likewise, and situation, often render some of them 
extremely painful, like " cutting off a right hand, or plucking out a right 
eye :" and deep poverty, persecution, or seasons of public calamity, may 
enhance these tribulations. If a man therefore meet with nothing bitter in 
consequence of his religious profession, he has great reason to suspect that 
he is not in the narrow way : yet many argue against themselves on account 
of those very trials which are a favourable token in their behalf. But, on the 
other hand, the believer has " a joy that a stranger intermeddleth not with," 
which counterbalances all his sorrows ; so that even in this life he possesses 
more solid satisfaction, than they do who choose the road to destruction from 
fear of the difficulties attending the way of life. Satan is, however, peculiarly 
successful in persuading men, that religion, the very essence of heavenly 
happiness, will make them miserable on earth ; and that sin, the source of 
all the misery in the universe, will make them happy ! By such manifest 
lies does this old murderer support his cause ! 



SHE IS VISITED BY TWO NEIGHBOURS, 281 

thy children, until they have got it by heart : for it is one 
of the songs that thou must sing while thou art in this 
house of thy pilgrimage : l also this thou must deliver in 
at the far gate. 

Now I saw in my dream, that this old gentleman, as he 
told me this story, did himself seem to be greatly affected 
therewith. He moreover proceeded and said : So Chris- 
tiana called her sons together, and began thus to address 
herself unto them : My sons, I have, as you may perceive, 
been of late under much exercise in my soul about the 
death of your father : not for that I doubt at all of his 
happiness ; for I am satisfied now that he is well. I have 
been also much affected with the thoughts of mine own 
estate and your's; which I verily believe is by nature 
miserable. My carriage also to your father in his distress 
is a great load to my conscience : for T hardened both my 
heart and your's against him, and refused to go with him 
on pilgrimage. The thoughts of these things would now 
kill me outright, but for a dream which I had last night, 
and but for the encouragement this stranger hath given 
me this morning. Come, my children, let us pack up, and 
be gone to the gate that leads us to the celestial country, 
that we may see your father, and be with him and his 
companions in peace, according to the laws of that land. 
i Then did her children burst out into tears, for joy that 
the heart of their mother was so inclined. So the visitor 
bid them farewell ; and they began to prepare to set out 
for their journey. 

But, while they were thus about to be gone, two of the 
women that were Christiana's neighbours came up to her 
house, and knocked at her door. To whom she said as 
before. At this the women were stunned ; for this kind 

1 Psalm cxix. 54. 



282 TO WHOM SHE SHEWS HER INTENTION. 

of language they used not to hear, or to perceive to drop 
from the lips of Christiana. Yet they came in: but, 
behold, they found the good woman preparing to be gone 
from her house. 

So they began and said, Neighbour, pray what is your 
meaning by this ? 

Christiana answered and said to the eldest of them, 
whose name was Mrs. Timorous, I am preparing for a 
journey. (This Timorous was daughter to him that met 
Christian upon the hill of Difficulty, and would have had 
him go back for fear of the lions.) 

Tim. For what journey, I pray you? 

Chr. Even to go after my old husband. — And with that 
she fell a weeping. 

Tim. I hope not so, good neighbour; pray, for your 
poor children's sake, do not so unwomanly cast away your- 
self. 

Chr. Nay, my children shall go with me : not one of 
them is willing to stay behind. 

Tim. I wonder in my heart what or who has brought 
you into this mind ! 

Chr. Oh neighbour, knew you but as much as I do, I 
doubt not but that you would go along with me. 

Tim. Pr'ythee what new knowledge hast thou got, that 
so worketh off thy mind from thy friends, and that 
tempteth thee to go nobody knows where ? 

Then Christiana replied, I have been sorely afflicted 
since my husband's departure from me ; but especially 
since he went over the river. But that which troubleth 
me most is my churlish carriage to him, when he was 
under his distress. Besides, I am now as he was then ; 
nothing will serve me but going on pilgrimage. I was 
dreaming last night that I saw him. O that my soul was 



TIMOROUS ATTEMPTS TO DISSUADE HER. 283 

with him ! He dwelleth in the presence of the King of 
the country ; he sits and eats with him at his table ; he is 
become a companion of immortals, and has a house now 
given him to dwell in, to which the best palaces on earth, 
if compared, seem to me but as a dunghill. 1 The prince 
of the palace has also sent for me, with promises of en- 
tertainment, if I shall come to him ; his messenger was 
here even now, and brought me a letter which invites me 
to come. — And with that she plucked out her letter, and 
read it, and said to them, "What now will you say to this ? 
Tim. Oh, the madness that has possessed thee and thy 
husband, to run yourselves upon such difficulties ! You 
have heard, I am sure, what your husband did meet with, 
even in a manner at the first step that he took on his way, 
as our neighbour Obstinate can yet testify, for he went 
along with him : yea and Pliable too ; until they, like 
wise men, were afraid to go any further. We also heard, 
over and above, how he met with the lions, Apollyon, the 
shadow of Death, and many other things. Nor is the 
danger that he met with at Vanity-Fair to be forgotten by 
thee. For if he, though a man, was so hard put to it, 
what canst thou, being but a poor woman, do ? Consider 
also that these four sweet babes are thy children, thy flesh 
and thy bones. Therefore, though thou shouldst be so 
rash as to cast away thyself; yet, for the sake of the fruit 
of thy body, keep them at home. 

But Christiana said unto her, Tempt me not, my neigh- 
bour : I have now a price put into my hand to get a gain, 
and I should be a fool of the greatest sort, if I should 
have no heart to strike in with the opportunity. And for 
that you tell me of all these troubles that I am like to 
meet with in the way ; they are so far from being to me 

1 2 Cor. v. 1—4. 



284 MERCY INCLINES TO ACCOMPANY HER. 

a discouragement, that they shew I am in the right. 
'The bitter must come before the sweet/ and that also 
will make the sweet the sweeter. Wherefore, since you 
came not to my house in God's name, as I said, I pray you 
begone, and do not disquiet me further. 

Then Timorous also reviled her, and said to her fellow, 
Come, neighbour Mercy, let us leave her in her own hands, 
since she scorns our counsel and company. — But Mercy 
was at a stand, and could not so readily comply with her 
neighbour; and that for a two-fold reason: 1st, Her 
bowels yearned over Christiana. So she said within her- 
self, If my neighbour will needs be gone, I will go a little 
way with her and help her. 2ndly, Her bowels yearned 
oyer her own soul; for what Christiana had said had 
taken some hold upon her mind. Wherefore she said 
within herself again, I will yet have more talk with this 
Christiana ; and, if I find truth and life in what she shall 
say, myself with my heart shall also go with her.* 
Wherefore Mercy began thus to reply to her neighbour 
Timorous. 

Mer. Neighbour, I did indeed come with you to see 
Christiana this morning; and, since she is, as you see, 
taking her last farewell of the country, I think to walk 



* The very thing's, which excite the rage and scorn of some persons, 
penetrate the hearts and consciences of others. Thus the Lord makes one to 
differ from another, by preparing the heart to receive the good seed of divine 
truth, which is sown in it ; yet every one willingly chooses the way he takes, 
without any constraint or hinderance, except his own prevailing dispositions. 
This consideration gives the greatest encouragement to the use of all proper 
means, in order to influence sinners to choose the good part ; for who knows 
hut the most obvious truth, warning, or exhortation, given in the feeblest 
manner, may reach the conscience of a child, relative, neighbour, enemy, or 
even persecutor ; w r hen the most convincing and persuasive discourses of 
eloquent and learned teachers have failed to produce any effect. 



TIMOROUS GOES TO HER NEIGHBOURS, 285 

this sun-shiny morning a little with her, to help her on 
her way. — But she told her not of her second reason, but 
kept it to herself. 

Tim. Well, I see you have a mind to go a fooling too ; 
but take heed in time, and be wise : while we are out of 
danger, we are out ; but, when we are in, we are in. So 
Mrs. Timorous returned to her house, and Christiana be- 
took herself to her journey. But, when Timorous was got 
home to her house, she sends for some of her neighbours, 
to wit, Mrs. BatVeyes, Mrs. Inconsiderate, Mrs. Light- 
mind, and Mrs. Know-nothing. So, when they were come 
to her house, she falls to telling of the story of Christiana, 
and of her intended journey. And thus she began her tale : 

Neighbours, having but little to do this morning, I went 
to give Christiana a visit ; and, when I came at the door, 
I knocked, as you know it is our custom : and she 
answered, If you come in God's name, come in. So in I 
went, thinking all was well : but, when I came in, I found 
her preparing herself to depart the town ; she and also her 
children. So I asked her what was her meaning by that ? 
And she told me in short that she was now of a mind to 
go on pilgrimage, as did her husband. She told me also a 
dream that she had, and how the King of the country 
where her husband was had sent her an inviting letter to 
come thither. 

Then said Mrs. Know-nothing, And what, do you think 
she will go ? 

Tim. Ay, go she will, whatever come of it : and me- 
thinks I know it by this ; for that which was my great 
argument to persuade her to stay at home (to wit, the 
troubles she was like to meet with in the way,) is one 
great argument with her to put her forward on her journey. 
l?or she told me in so many words, The bitter goes before 



286 AND TELLS THEM ABOUT CHRISTIANA. 

the sweet : yea, aud forasmuch as it doth, it makes the 
sweet the sweeter. 

Mrs. Bat's -eyes. Oh this blind and foolish woman ; 
and will she not take warning by her husband's afflictions ? 
For my part, I see, if he were here again, he would rest 
him content in a whole skin, and never run so many 
hazards for nothing. 

Mrs. Inconsiderate also replied, saying, Away with 
such fantastical fools from the town : a good riddance, for 
my part, I say of her. Should she stay where she dwells, 
and retain this mind, who could live quietly by her ? for 
she will either be dumpish, or unneighbourly, to talk of 
such matters as no wise body can abide. Wherefore, for 
my part, I shall never be sorry for her departure ; let her 
go, and let her better come in her room : it was never a 
good world since these whimsical fools dwelt in it. 

Then Mrs. Light-mind added as followeth ; Come, put 
this kind of talk away. I was yesterday at Madame 
Wanton's, 1 where we were as merry as the maids. For 
who do you think should be there, but I and Mrs. Love- 
the-flesh, and three or four more, with Mr. Lechery, Mrs. 
Filth, and some others ; so there we had music and danc- 
ing, and what else was meet to fill up the pleasure. And, 
I dare say, my lady herself is an admirable well-bred 
gentlewoman, and Mr. Lechery is as pretty a fellow.* 

1 Part i. p. 106. 



* This dialogue, by the names, arguments, and discourse introduced into it, 
shews what kind of persons they in general are, who despise and revile all 
those that fear God and seek the salvation of then* souls : from what princi- 
ples, affections, and conduct such opposition springs ; and on what grounds it 
is maintained. Men of the most profligate characters, who never studied or 
practised religion in their lives, often pass sentence on the sentiments and 
actions of pious persons, and decide in the most difficult controversies without 



MERCY GOES WITH CHRISTIANA. 287 

By this time Christiana was got on her way, and Mercy 
went along with her. So as they went, her children being 
there also, Christiana began to discourse. And, Mercy, 
said Christiana, I take this as an unexpected favour, that 
thou shouldst set foot out of doors with me to accompany 
me a little in my way. 

Then said young Mercy, (for she was but young,) If I 
thought it would be to purpose to go with you, I would 
never go near the town. 

Well, Mercy, said Christiana, cast in thy lot with me, I 
well know what will be the end of our pilgrimage : my 
husband is where he would not but be for all the gold in 
the Spanish mines. Nor shalt thou be rejected, though 
thou goest but upon my invitation. The King, who hath 
sent for me and my children, is one that delighteth in 
mercy. Besides, if thou wilt, I will hire thee, and thou 
shalt go along with me as my servant. Yet we will have 
all things in common betwixt thee and me : only go along 
with me.* 



the least hesitation ; as if they knew the most abstruse subjects by instinct, or 
intuition, and were acquainted with the secrets of men's hearts ! These pre- 
sumers should consider, that they must be wrong-, let who will be right ; that 
any religion is as good as open impiety and profligacy ; and that it behoves 
them to " cast out the beam out of their own eye before they attempt to pull 
out the mote from their brother's eye." — Believers also, recollecting the vain 
conversation from which they have been redeemed, and the obligations that 
have been conferred upon them, should not disquiet themselves about the scorn 
and censure of such persons, but learn to pray for them, as entitled to their 
compassion, even more than their detestation. 

* There are remarkable circumstances attending the conversion of some 
persons, with which others are wholly unacquainted. The singular dispensa- 
tions of Providence, and the strong impressions made by the word of God 
upon their minds, seem in their own apprehension almost to amount to a special 
invitation: -whereas others are gradually and gently brought to think on 
religious subjects, and to embrace the proposals of the gospel; who are 



2S8 SHE WEEPS OVER HER CARELESS RELATIONS. 

Mer. But how shall I be ascertained that I also shall be 
entertained ? Had I this hope from one that can tell, I 
would make no stick at all, but would go, being helped by 
him that can help, though the way was never so tedious. 

Chr. Well, loving Mercy, I will tell thee what thou 
shalt do ; go with me to the wicket- gate, and there I will 
further inquire for thee ; and, if there thou shalt not meet 
with encouragement, I will be content that thou shalt 
return to thy place. I also will pay thee for thy kindness 
which thou shewest to me and my children, in the accom- 
panying of us in our way as thou dost. 

Mer. Then will I go thither, and will take what shall 
follow ; and the Lord grant that my lot may there fall 
even as the King of heaven shall have his heart upon me. 

Christiana was then glad at heart ; not only that she 
had a companion, but also for that she had prevailed with 
this poor maid to fall in love with her own salvation. So 
they went on together, and Mercy began to weep. Then 
said Christiana, Wherefore weepeth my sister so ? 

Alas ! said she, who can but lament, that shall but 
rightly consider what a state and condition my poor rela- 
tions are in, that yet remain in our sinful town : and that 
which makes my grief the more is, because they have no 
instruction, nor any to tell them what is to come. 

Chr. Bowels become pilgrims : and thou doest for thy 
friends, as my good Christian did for me when he left me ; 

therefore sometimes apt to conclude that they have never heen truly awakened 
to a concern ahout their souls : and this discouragement is often increased by 
the discourse of such religious characters, as lay great stress on the circum- 
stances attending conversion. These misapprehensions, however, are best 
obviated, by shewing that " the Lord delighteth in mercy ;" that Christ " will 
in no wise cast out any that come to him ;" and that they who leave all earthly 
pursuits to seek salvation, and renounce all other confidence to trust in the 
mercy of Ood through the redemption of his Son, shall assuredly be saved. 




so they "wetstt cm together 

MERCY BEGJOT TO 



SLOUGH OF DESPOND WORSE THAN BEFORE. 289 

he mourned for that I would not heed nor regard him : 
but his Lord and our's did gather up his tears, and put 
them into his bottle ; and now both I and thou, and these 
my sweet babes, are reaping the fruit and benefit of them. 
I hope, Mercy, that these tears of thine will not be lost ; 
for the Truth hath said, " They that sow in tears shall 
reap in joy" and singing : and, " He that goeth forth and 
weepeth, bearing precious seed, shall doubtless come again 
with rejoicing, bringing his sheaves with him/' 1 
Then said Mercy, 

Let the most Blessed be my guide, 

If 't be his blessed will, 
Unto his gate, into his fold, 

Up to his holy hill. 
And let him never suffer me 

To swerve or turn aside 
From his free grace and holy ways, 

Whate'er shall me betide. 
And let him gather them of mine, 

That I have left behind ; 
Lord, make them pray they may be thine, 

With all their heart and mind. 

Now my old friend proceeded, and said : But, when 
Christiana came to the Slough of Despond, she began to 
be at a stand ; For, said she, this is the place in which my 
dear husband had like to have been smothered with mud. 
She perceived also, that, notwithstanding the command of 
the King to make this place for pilgrims good, yet it was 
rather worse than formerly. So I asked if that was true ? 
Yes, said the old gentleman, too true : for many there be 
that pretend to be the King's labourers, and say they are 
for mending the King's high- ways, that bring dirt and 
dung instead of stones, and so mar instead of mending.* 

1 Ps. cxxvi. 5, 6. 

* The author seems to have observed a declension of evangelical religion, 
subsequent to the publication of his original pilgrim. Probably he was 

U 



290 THEY PASS THE SLOUGH WITH DIFFICULTY. 

Here Christiana therefore, and her boys, did make a stand : 
bnt said Mercy, Come, let ns venture ; only let us be wary. 
Then they looked well to their steps, and made a shift to 
get struggling oyer. Yet Christiana had like to have been 
in, and that not once or twice. 

Now they had no sooner got over, but they thought they 
heard words that said unto them, " Blessed is she that be- 
lieveth, for there shall be a performance of what has been 
told her from the Lord. - " 1 Then they went on again : and 
said Mercy to Christiana, Had I as good ground to hope 
for a loving reception at the wicket- gate, as you, I think 
no slough of Despond could discourage me. 

Well, said the other, you know your sore, and I know 
mine; and, good friend, we shall all have enough evil be- 
fore we come to our journey's end. For it cannot be 

1 Luke i. 45. 

grieved to find many renounce or adulterate the gospel, by substituting 
plausible speculations, or moral lectures in its stead ; by narrowing and con- 
fining it "within the limits of a nice system, "which prevents the preacher from 
freely inviting sinners to come unto Christ ; by representing the preparation 
of heart requisite to a sincere acceptance of free salvation, as a legal condi- 
tion of being received by him ; or by condemning all diligence, repentance, 
and tenderness of conscience, as interfering "with an evangelical spirit. By 
these, and various other misapprehensions, the passage over the slough is 
made "worse ; and they occasion manifold discouragements to a-wakened sin- 
ners, even to this day. For, as the promises, strictly speaking, belong only 
to believers ; if invitations and exhortations be not freely given to sinners in 
general, a kind of gulph "will be formed, over which no "way can be seen : 
except as men take it for granted, without any kind of evidence, that they are 
true believers ; which opens the door to manifold delusions and enthusiastic 
pretensions. But, if all be invited, and encouraged to ask that they may re- 
ceive, the awakened sinner will be animated to hope in God's mercy and use 
the means of grace ; and thus, " giving diligence to make his calling and 
election sure/' he wil be enabled to rise superior to the discouragements by 
which others are retarded. Labourers enough indeed are ready to lend their 
assistance in mending the road across this slough ; but let them take care that 
they use none but scriptural materials, or they will make bad worse. 



THEY ARRIVE AT THE GATE. 291 

imagined, that the people that design to attain such excel- 
lent glories as we do, and that are so envied that happiness 
as we are ; but that we shall meet with what fears and 
snares, with what troubles and afflictions, they can possibly 
assault us with that hate us.* 

And now Mr. Sagacity left me to dream out my dream 
by myself. Wherefore, methought I saw Christiana, and 
Mercy, and the boys, go all of them up to the gate : to 
which when they came, they betook themselves to a short 
debate, about how they must manage their calling at the 
gate ; and what should be said unto him that did open unto 
them. So it was concluded, since Christiana was the eldest, 
that she should knock for entrance, and that she should 
speak to him that did open, for the rest. So Christiana 
began to knock, and, as her poor husband did, she knocked 
and knocked again. But, instead of any that answered, 
they all thought that they heard as if a dog came barking 
upon them ; a dog, and a great one too ; and this made the 
women and children afraid. Nor durst they for a while 
to knock any more, for fear the mastiff should fly upon 
them. Now therefore they were greatly tumbled up and 
down in their minds, and knew not what to do. Knock 
they durst not for fear of the dog ; go back they durst not, 
for fear the keeper of that gate should espy them as they 
so went, and be offended with them. At last they thought 

* Some persons are discouraged by recollecting- past sins, and imagining 
them too heinous to he forgiven ; while others disquiet themselves by the ap- 
prehension that they have never been truly humbled and converted. Indeed 
all the varieties in the experience of those, -who upon the whole are walking 
in the same path, can never be enumerated ; and some of them are not only 
unreasonable, but unaccountable, through the weakness of the human mind, 
the abiding effects of peculiar impressions, the remains of unbelief, and the 
artifices of Satan. 

u 2 



292 CHRISTIANA AND HER SONS ENTER THE GATE. 

of knocking again, and knocking more vehemently than 
they did at first. Then said the keeper of the gate, Who 
is there ? So the dog left off to bark, and he opened 
upon them.* 

Then Christiana made low obeisance, and said, Let not 
onr Lord be offended with his hand-maidens, for that we 
have knocked at his princely gate. Then said the keeper. 
Whence came ye ? and what is it that yon would have ? 

Christiana answered, We are come from whence Chris- 
tian did come, and upon the same errand as he ; to wit, 
to be, if it shall please yon, graciously admitted, by this 
gate, into the way that leads unto the celestial City. And 
I answer, my Lord, in the next place, that I am Christiana, 
once the wife of Christian, that now is gotten above. 

With that the keeper of the gate did marvel, saying, 
W r hat, is she now become a pilgrim, that but a while ago 
abhorred that life ? Then she bowed her head and said, 
Yea; and so are these my sweet babes also. 

Then he took her by the hand, and let her in, and said 
also, " Suffer the little children to come unto me ;" and 
with that he shut up the gate. This done, he called to a 
trumpeter that was above, over the gate, to entertain 
Christiana with shouting, and sound of trumpet, for joy. 
So he obeyed and sounded, and .filled the air with his 
melodious notes. 

* The greater fervency new converts manifest in prayer for themselves and 
each other, the more violent opposition will they experience from the powers 
of darkness. Many have felt such terrors whenever they attempted to pray, 
that they have for a time been induced wholly to desist : and doubtless num- 
bers, whose convictions were superficial, have thus been finally driven back to 
their former course of ungodliness. But, when the fear of God, and a real 
belief of his word possess the heart, such disturbances cannot long prevent 
earnest cries for mercy ; nay they will eventually render them more fervent 
and importunate than ever. 




nuns | i j.p !-; " : 

3./VI D, " JJ Od 9031, ] BID TT.f.T 



MERCY WITHOUT^ KNOCKS AND FAINTS. 293 

Now all this while poor Mercy did stand without, 
trembling and crying for fear that she was rejected. But, 
when Christiana had gotten admittance for herself and her 
boys, then she began to make intercession for Mercy. 

And she said, My Lord, I have a companion of mine 
that stands yet without, that is come hither upon the same 
account as myself: one that is much dejected in her mind, 
for that she comes, as she thinks, without sending for : 
whereas I was sent to by my husband's King to come. 

Now Mercy began to be very impatient, and each, 
minute was as long to her as an hour : wherefore she pre- 
vented Christiana from a fuller interceding for her, by 
knocking at the gate herself. And she knocked then so 
loud that she made Christiana to start. Then said the 
keeper of the gate, Who is there ? And Christiana said, 
It is my friend. 

So he opened the gate and looked out, but Mercy was 
fallen down without in a swoon ; for she fainted, and was 
afraid that no gate would be opened t o her. 

Then he took her by the hand, and said, Damsel, I bid 
thee arise. 

O Sir, said she, I am faint : there is scarce life left in 
me. But he answered, that one said, " When my soul 
fainteth within me, I remembered the Lord, and my prayer 
came unto thee, into thy holy temple." 1 Fear not, but 
stand upon thy feet, and tell me wherefore thou art come. 

Mer. I am come for that unto which I was never in- 
vited, as my friend Christiana was. Her's was from the 
King, and mine was but from her. Wherefore I presume. 

Good. Did she desire thee to come with her to this 
place ? 

Mer. Yes ; and, as my Lord sees, I am come ; and, if 
there is any grace and forgiveness of sins to spare, I 

1 Jonah ii. 7. 



294 MERCY IS ADMITTED AND COMFORTED. 

beseech that thy poor handmaid may be partaker 
thereof. 

Then he took her again by the hand, and led her gently 
in, and said, I pray for all them that believe on me, by 
what means soever they come unto me. Then said he to 
those that stood by, Fetch something, and give it Mercy 
to smell on, thereby to stay her faintings. So they fetched 
her a bundle of myrrh. A while after she was revived, 

And now was Christiana, and her boys, and Mercy re- 
ceived of the Lord at the head of the way, and spoke kindly 
unto by him. Then said they yet further unto him, We 
are sorry for our sins, and beg of our Lord his pardon, and 
further information what we must do. 

I grant pardon, said he, by word and deed ; by word in 
the promise of forgiveness ; by deed in the way I obtained 
it. Take the first from my lips with a kiss, and the other 
as it shall be revealed. 1 

Now I saw in my dream, that he spake many good words 
unto them, whereby they were greatly gladded. He also 
had them up to the top of the gate, and shewed them by 
what deed they were saved ; and told them withal, that 
that sight they would have again as they went along in 
the way, to their comfort.* 

1 Sol. Song. i. 2 ; John xx. 19. 

* ' Pardon by -word' seems to denote th6 general discovery of free salvation 
by Jesus Christ to all that believe ; which, being depended upon by the 
humble sinner, is sealed by transient comforts and lively affections. Pardon 
by deed may relate to the manner, in which the blessing was purchased by 
the Saviour ; and when this is clearly understood, the believer attains to stable 
peace and hope. This coincides with the explanation already given of the 
Gate, the Cross, and the Sepulchre ; and it will be further confirmed in the 
sequel. The ' pardon by deed' must be waited for ; yet the pilgrims obtained 
a distant glimpse of ' the deed by which they were saved ;' for some general 
apprehensions of redemption by the cross of Christ are commonly connected 
with the believer's first comforts, though the nature and glory of it be more 
fully perceived as he proceeds. 



MERCY RELATES HER FEARS. 295 

So he left them awhile in a summer parlour below, 
where they entered into talk by themselves : and thus 
Christiana began — O Lord, how glad am I that we are got 
in hither ! 

Mer. So you well may : but I of all have cause to leap 
for joy. 

Chr. I thought one time as I stood at the gate, because 
I had knocked and none did answer, that all our labour 
had been lost ; especially when that ugly cur made such a 
heavy barking at us. 

Mer. But my worst fear was, after I saw that you was 
taken into his favour, and that I was left behind. Now, 
thought I, it is fulfilled which is written, " Two women 
shall be grinding together, the one shall be taken and the 
other left/ 51 I had much ado to forbear crying out, 
Undone ! and afraid I was to knock any more : but, when 
I looked up to what was written over the gate, 2 I took 
courage. I also thought that I must either knock or die : 
so I knocked, but T cannot tell how ; for my spirit now 
struggled between life and death.* 

1 Matt. xxiv. 41. 2 Part. i. p. 30. 



* The express words of scriptural invitations, exhortations, and promises 
prove more effectual to encourage those who are ready to give up their hopes, 
than all the consolatory topics that can possibly be substituted in their place. 
It is therefore, much to be lamented, that pious men, by adhering 1 to a sup- 
posed systematical exactness of expression, should clog their addresses to sin- 
ners with exceptions and limitations, which the Spirit of God did not see good 
to insert. They will not say that the omission was an oversight in the inspired 
writers ; or admit the thought for a moment that they can improve on their 
plan : why then cannot they be satisfied to " speak according to the oracles of 
God," without affecting a more entire consistency ? Great mischief has thus 
been done by very different descriptions of men, who undesignedly concur in 
giving Satan an occasion of suggesting to the trembling inquirer, that perhaps 
he may persevere in asking, seeking, and knocking, with the greatest earnest- 
ness and importunity, and yet finally be a cast-away ! 






296 MERCY ASKS CONCERNING THE DOG. 

Chr. Can you not tell how you knocked ? I am sure 
your knocks were so earnest, that the very sound made me 
start : I thought I never heard such knocking in all my 
life : I thought you would come in by a violent hand, or 
take the kingdom by storm. 1 

Mer. Alas, to be in my case ! who that so was could 
but have done so ? You saw that the door was shut upon 
me, and that there was a most cruel dog thereabout. Who, 
I say, that was so faint-hearted as I, would not have 
knocked with all their might ? — But pray what said my 
Lord unto my rudeness ? Was he not angry with me ? 

Chr. When he heard your lumbering noise, he gave a 
wonderful innocent smile : I believe what you did pleased 
him well, for he shewed no sign to the contrary.* — But I 
marvel in my heart why he keeps such a dog : had I known 
that before, I should not have had heart enough to have 
ventured myself in this manner.f But now we are in, we 
are in, and I am glad with all my heart. 

Mer. I will ask, if you please, next time he comes 
down, why he keeps such a filthy cur in his yard : I hope 
he will not take it amiss. 

1 Matt. xi. 12. 



* "When the sinner prays under the urgent fear of perishing 1 , he is excited 
to peculiar fervency of spirit : and the more fervent our prayers are, the bet- 
ter are they approved hy the Lord, how much soever men may object to the 
manner or expressions of them. 

t Could soldiers, when they enlist, foresee all the dangers and hardships to 
be encountered : or could mariners, when about to set sail, be fully aware of 
all the difficulties of the voyage ; their reluctancy or discouragement would 
be increased by the prospect. But, when they have engaged, they find it 
impossible to recede ; and thus they press forward through one labour and 
peril after another, till the campaign or the voyage be accomplished. Thus 
it is with the Christian ; but they " strive for corruptible things," which they 
may never live to obtain : while he seeks for an incorruptible crown of glory of 
which no event can deprive him. If he knew all from the first, it would be his 
only wisdom to venture ; whereas the case with them is often widely different. 



GOODWILLS ANSWER. 297 

Do so, said the children, and persuade him to hang him, 
for we are afraid he will hite us when we go hence. 

So at last he came down to them again, and Mercy fell 
to the ground on her face, before him, and worshipped and 
said, Let my Lord accept the sacrifice of praise which now 
I offer unto him, with "the calves of my lips." 

So he said unto her, Peace be to thee : stand up. But 
she continued upon her face, and said, "Righteous art 
thou, O Lord, when I plead with thee, yet let me talk with 
thee of thy judgments;" 1 wherefore dost thou keep so 
cruel a dog in thy yard, at the sight of which such women 
and children as we are ready to flee from the gate for fear ? 

He answered and said, That dog has another owner ; he 
also is kept close in another man's ground, only my pil- 
grims hear his barking : he belongs to the castle which 
you see there at a distance, 2 but can come up to the walls 
of this place. He has frightened many an honest pilgrim 
from worse to better, by the great voice of his roaring. 
Indeed he that owneth him doth not keep him out of any 
good- will to me or mine, but with intent to keep the pil- 
grims from coming to me, and that they may be afraid to 
come and knock at this gate for entrance. Sometimes 
also he has broken out, and has worried some that I loved ; 
but I take all at present patiently. I also give my pilgrims 
timely help, so that they are not delivered up to his power, 
to do them what his doggish nature would prompt him to. 
But what ! my purchased one, I trow, hadst thou known 
never so much before hand, thou wouldst not have been 
afraid of a dog. The beggars that go from door to door 
will, rather than they would lose a supposed alms, run the 
hazard of the bawling, barking, and biting too, of a dog : 
and shall a dog in another man's yard, a dog whose barring 

1 Jer. xii. 1, 2. 2 Part i. p. 31. 



298 THE BOYS EAT THE ENEMAS FRUIT. 

I turn to the profit of pilgrims, keep any from coming to 
me ? " I deliver them from the lions, and my darling from 
the power of the dog/' 

Then said Mercy, I confess my ignorance ; I speak what 
I understand not : I acknowledge that thou doest all things 
well. 

Then Christiana began to talk of their journey and to 
inquire after their way. So he fed them and washed their 
feet, and " set them in the way of his steps," according 
as he had dealt with her husband before. 

So I saw in my dream, that they went on their way; 
and the weather was comfortable to them. 

Then Christiana began to sing, saying, 

Bless'd be the day that I began 

A pilgrim for to be ; 
And blessed also be that man 

Tbat thereunto niov'd me. 
'Tis true, 'twas long ere I began 

To seek to live for ever ; 
But now I run fast as I can : 

'Tis better late than never. 
Our tears to joy, our fears to faith, 

Are turned, as we see : 
That our beginning (as one saith,) 

Shews what our end will be. 

Now there was on the other side of the wall that fenced 
in the way, up which Christiana and her companions were 
to go, a garden, and that belonged to him whose was that 
barking dog of whom mention was made before. And 
some of the fruit trees that grew in the garden shot their 
branches over the wall ; and being mellow, they that found 
them did gather them up and eat of them to their hurt. 
So Christiana's boys, (as boys are apt to do,) being pleased 
with the trees, and with the fruit that did hang thereon, 

1 Matt. xx. 16. 



THE WOMEN ARE ASSAULTED BY TWO MEN. 299 

did pluck them, and began to eat. Their mother did also 
chide them for so doing, but still the boys went on.* 

Well, said she, my sons, you transgress, for that fruit is 
none of ours : but she did not know that they did belong 
to the enemy ; Til warrant you, if she had, she would have 
been ready to die with fear. But that passed, and they 
went on their way. — Now, by that they were gone about 
two bows-shot from the place that led them into the way, 
they espied two very ill favoured ones coming down apace 
to meet them. With that Christiana and Mercy her friend 
covered themselves with their veils, and kept also on their 
journey : the children also went on before : so that at last 
they met together. Then they that came down to meet 
them came just up to the women, as if they would embrace 
them : but Christiana said, Stand back, or go peaceably as 
you should. Yet these two, as men that are deaf, regarded 
not Christiana's words, but began to lay hands upon them : 
at that Christiana waxed very wroth, and spurned at them 
with her feet. Mercy also, as well as she could, did what 
she could to shift them. Christiana again said to them, 
Stand back, and be gone, for we have no money to lose, 

* The terrifying suggestions of Satan give believers much present uneasi- 
ness ; yet they often do them good, and seldom eventually hurt them : but 
the allurements of those worldly objects, which he throws in their way, are 
far more dangerous and pernicious. Many of these, for which the aged have 
no longer any relish, are very attractive to young persons ; but all those 
parents or aged persons who love the souls of their children and young 
friends, instead of conniving at them in their self-indulgence, from a notion 
that allowances must be made for youth, should employ all their influence and 
authority to restrain them from those vain pleasures which " war against the 
soul," and are most dangerous when least suspected. — This fruit may be 
found in the pilgrim's path, but it grows in Beelzebub's garden, and should be 
shunned as poison. Many diversions and pursuits, both in high and low life, 
are of this nature, though often pleaded for as innocent by some persons who 
ought to know better. 



300 THEY ARE RESCUED BY ONE SENT BY GOODWILL. 

being pilgrims as you see, and such too as live upon the 
charity of our friends. 

Then said one of the two men, We make no assault 
upon your money, but are come to tell you, that if you 
will but grant one small request which we shall ask we will 
make women of you for ever. 

Now Christiana, imagining what they should mean, made 
answer again, We will neither hear nor regard, nor yield 
to what you shall ask. We are in haste, and cannot stay: 
out' business is of life and death. So again she and her 
companions made a fresh essay to go past them : but they 
letted them in their way. 

And they said, We intend no hurt to your lives ; it is 
another thing we would have. 

Ay, quoth Christiana, you would have us body and soul, 
for I know it is for that you are come : but we will die 
rather upon the spot, than suffer ourselves to be brought 
into such snares as shall hazard our well-being hereafter. 
And with that they both shrieked out, and cried, Murder! 
Murder ! and so put themselves under those laws that are 
provided for the protection of women. 1 But the men still 
made their approach upon them with design to prevail 
against them. They therefore cried out again. 

Now they being, as I said, not far from the gate, in at 
which they came, their voice was heard from where they 
were thither : wherefore some of the house came out, and, 
knowing that it was Christiana's tongue, they made haste 
to her relief. But by that they were got within sight of 
them, the women were in a very great scuffle : the children 
also stood crying by. Then did he that came in for their 
relief call out to the ruffians, saying, What is that thing 
you do ? Would you make my Lord's people to trans- 

1 Deut. xxii. 23—27. 



PILGRIMS NEED A CONDUCTOR. 301 

gress ? He also attempted to take them : but they did 
make their escape over the wall into the garden of the 
man to whom the great dog belonged : so the dog became 
their protector. This reliever then came up to the women, 
and asked them how they did. So they answered, We 
thank thy Prince, pretty well; only we have been some- 
what affrighted : we thank thee also, that thou earnest in 
to our help, for otherwise we had been overcome. 

So, after a few more words, this reliever said as followeth : 
I marvel much, when you were entertained at the gate 
above, being ye know that ye were but weak women, that 
you petitioned not the Lord for a conductor : then might 
you have avoided these troubles and dangers : he would 
have granted you one. 

Alas ! said Christiana, we were so taken with our present 
blessing, that dangers to come were forgotten by us : 
beside, who could have thought, that so near the King's 
palace there should have lurked such naughty ones ! 
Indeed it had been well for us had we asked our Lord for 
one ; but, since our Lord knew that it would be for our 
profit, I wonder he sent not one along with us. 

Eel. It is not always necessary to grant things not 
asked for, lest by so doing they become of little esteem : 
but, when the want of a thing is felt, it then comes under, 
in the eyes of him that feels it, that estimate that properly 
is its due; and so consequently will be hereafter used. 
Had my Lord granted you a conductor, you would not, 
either, have so bewailed that oversight of your's in not 
asking for one, as now you ha^e occasion to do. So all 
things work for good, and tend to make you more wary.* 



* Satan designs, by every means, to take off awakened sinners from the 
great concern of eternal salvation ; and he makes use of ungodly men for 
that purpose, among his manifold devices against the female sex. These are 



302 THE PILGRIMS PROCEED ON THEIR WAT?. 

Chr. Shall we go back again to my Lord, and confess 
our folly, and ask one ? 

Rel. Your confession of your folly will I present him 
with : to go back again you need not ; for in all places 
where you shall come you will find no want at all ; for at 
every of my Lord's lodgings, which he has prepared for 
the reception of his pilgrims, there is sufficient to furnish 
them against all attempts whatsoever. But, as I said, he 
" will be inquired of by them, to do it for them i" 1 and it 
is a poor thing that is not worth asking for. — When he 
had thus said, he went back to his place, and the pilgrims 
went on their way. 

Then said Mercy, what a sudden blank is here ! I made 
account we had been past all danger, and that we should 
never sorrow more. 

Thy innocency, my sister, said Christiana to Mercy, may 
excuse thee much : but, as for me, my fault is so much the 
greater for that I saw this danger before I came out of the 
doors, and yet did not provide for it where provision might 
have been had. I am much to be blamed. 

1 Ezek. xxxvi. 37. 



' very ill-favoured ' to the gracious mind ; however alluring" their persons, 
circumstances, or proposals may be to the carnal eye. As such vile seducers 
are too often successful, they are emboldened to attempt even those who pro- 
fess to be religious ; nor are they always repulsed by them ; for many, of 
whom favourable hopes were once entertained, have thus awfully " been again 
entangled and overcome, so that their last state has been worse than the 
first." But, when such proposals are repulsed with decided abhorrence, and 
earnest prayers, the Lord will give deliverance and victory. — The faithful 
admonitions and warnings of a stated pastor are especially intended by the 
Conductor. Tbe Reliever seems to represent the occasional direction and 
counsel of some able minister ; for he speaks of Christ as his Lord, and must 
therefore be considered as one of the servants by whom help is sent to the 
distressed. 



THE HOUSE OF THE INTERPRETER. 303 

Then said Mercy,, How knew yon this before yon came 
from home ? Pray open to me this riddle. 

Chr. Why, I will tell you. Before I set foot ont of 
doors, one night, as I lay in my bed, I had a dream abont 
this : for methought I saw two men, as like these as ever 
the world they conld look, stand at my bed's feet, plotting 
how they might prevent my salvation. I will tell you 
their very words ; they said, (it was when I was in my 
troubles,) What shall we do with this woman ? for she 
cries out waking and sleeping for forgiveness ; if she be 
suffered to go on as she begins, we shall lose her as we 
have lost her husband. This you know might have made 
me take heed, and have provided when provision might 
have been had. 

Well, said Mercy, as by this neglect we have an occasion 
ministered unto us to behold our imperfections, so our 
Lord has taken occasion thereby to make manifest the 
riches of his grace ; for he, as we see, has followed us with 
unasked kindness, and has delivered us from their hands 
that were stronger, than we, of his mere good pleasure. 

Thus now, when they had talked away a little more time, 
they drew near to a house that stood in the way ; which 
house was built for the relief of pilgrims : as you will find 
more fully related in the first part of the records of the 
Pilgrim's Progress. So they drew on towards the house ; 
(the house of the Interpreter ;) and, when they came to 
the door, they heard a great talk in the house : then they 
gave ear, and heard, as they thought, Christiana* mentioned 
by name. For you must know, that there went along, 
even before her, a talk of her and her children going on 
pilgrimage. And this was the more pleasing to them, 
because they had heard that she was Christian's wife, that 



304 THE DOOR IS OPENED TO THE PILGRIMS. 

woman who was sometime ago so unwilling to hear of going 
on pilgrimage. Thus, therefore, they stood still, and heard 
the good people within commending her, who they little 
thought stood at the door. At last Christiana knocked ; 
as she had done at the gate before. Now, when she had 
knocked, there came to the door a young damsel, and 
opened the door, and looked, and, behold, two women were 
there. 

Then said the damsel to them, With whom would you 
speak in this place ? 

Christiana answered, We understand that this is a privi- 
leged place for those that are become pilgrims, and we now 
at this door are such : wherefore we pray that we may be 
partakers of that for which we at this time are come ; for 
the day, as thou seest, is very far spent, and we are loth 
to-night to go any further. 

Dam. Pray what may I call your name, that I may tell 
it to my Lord within ? 

Chr. My name is Christiana : I was the wife of that 
pilgrim that some years ago did travel this way : and these 
be his four children. This maiden is also my companion, 
and is going on pilgrimage too. 

Then ran Innocent in, (for that was her name,) and said 
to those within, Can you think who is at the door ? There 
is Christiana and her children, and her companion all 
waiting for entertainment here ! Then they leaped for 
joy, and went and told their master. So he came to the 
door, and, looking upon her he said, Art thou that Chris- 
tiana whom Christian that good man left behind him, 
when he betook himself to a pilgrim's life ? 

Chr. I am that woman that was so hard-hearted as to 
slight my husband's troubles, and that left him to go on 
his journey alone; and these are his four children: but 



THEY ARE WELCOMED BY INTERPRETER. 305 

now I also am come, for I am convinced that no way is 
right but this. 

Int. Then is fulfilled that which was written of the man 
that said to his son, " Go, work to-day in my vineyard : 
and he said to his father, I will not ; but afterwards re- 
pented and went." 1 

Then said Christiana, So be it : Amen. God make it a 
true saying upon me, and grant that I may be found at 
the last u of him in peace, without spot, and blameless \" 

Int. But why standest thou at the door ? Come in, 
thou daughter of Abraham : we were talking of thee but 
now, for tidings have come to us before how thou art be- 
come a pilgrim. Come, children, come in : Come, maiden, 
come. — So he had them all into the house. 

So, when they were within, they were bidden to sit down 
and rest them ; the which, when they had done, those that 
attended upon the pilgrims in the house came into the 
room to see them. And one smiled, and another smiled," 
and another smiled, and they all smiled, for joy that Chris- 
tiana was become a pilgrim. They also looked upon the 
boys ; they stroked them over their faces with their hands, 
in token of their kind reception of them : they also car- 
ried it lovingly to Mercy, and bid them all welcome into 
their Master's house. 

After a while, because supper was not ready, the Inter- 
preter took them into his significant rooms, and shewed 
them what Christian, Christiana's husband, had seen some 
time before. Here therefore they saw the Man in the 
Cage, the Man and his Dream, the Man that cut his way 
through his enemies, and the picture of the biggest of all ; 
together with the rest of those things that were then so 
profitable to Christian. 

1 Matt. xxi. 28, 29. 

X 



306 



THE MAN WITH THE MUCK-RAKE. 



This done, and, after those things had been somewhat 
digested by Christiana and her company, the Interpreter 
takes them apart again, and has them first into a room 
where was a man that could look no way but downwards, 
with a muck-rake in his hand : there stood one also over 
his head with a celestial crown in his hand, and proffered 
him that crown for his muck-rake : but the man did 
neither look up nor regard, but rake to himself the straws, 
the small sticks, and dust of the floor. 




Then said Christiana, I persuade myself that I know 
somewhat the meaning of this ; for this is the figure of a 
man of this world ; is it not, good Sir ? 



THE SPIDER IN THE BEST ROOM. 307 

Thou hast said right, said he ; and his muck-rake doth 
shew his carnal mind. And, whereas thou seest him rather 
give heed to take up straws and sticks, and the dust of the 
floor, than to what He says that calls to him from above, 
with the celestial crown in his hand ; it is to shew, that 
heaven is but as a fable to some, and that things here are 
counted the only things substantial. Now, whereas it was 
also shewed thee that this man could look no way but 
downwards, it is to let thee know that earthly things, 
when they are with power upon men's minds, quite carry 
their hearts away from God. 

Then said Christiana, Oh ! deliver me from this muck- 
rake. 

That prayer, said the Interpreter, has lain by till it is 
almost rusty : " Give me not riches," 1 is scarce the prayer 
of one of ten thousand. Straws, and sticks, and dust, 
with most, are the great things now looked after.* 

With that Mercy and Christiana wept, and said, It is, 
alas ! too true. 

When the Interpreter had shewed them this, he had 
them into the very best room in the house : (a very brave 
room it was :) so he bid them look round about, and see 
if they could find any thing profitable there. Then they 
looked round and round : for there was nothing to be seen 

1 Prov. xxx. 8. 

* The emblematical instruction at the Interpreter's house, in the former 
part was so important and comprehensive, that no other selection equally in- 
teresting could be expected : some valuable hints, however, are here adduced. 
The first emblem is very plain ; and so apposite, that it is -wonderful any per- 
son should read it without lifting up a prayer to the Lord, and saying, ' Oh ! 
deliver me from this muck-rate P Yet alas, it is to be feared, such prayers 
are still little used even by professors of the gospel ; at least they are contra- 
dicted by the habitual conduct of numbers among them. 

x 2 



308 THE APPLICATION. 

but a very great spider on the wall ; and that they over- 
looked. 

Then said Mercy, Sir, I see nothing : but Christiana held 
her peace. 

But, said the Interpreter, Look again. She therefore 
looked again, and said, Here is not any thing but an ugly 
spider, who hangs by her hands upon the wall. Then, 
said he, is there but one spider in all this spacious room ? 
Then the water stood in Christiana's eyes, for she was a 
woman quick of apprehension : and she said, Yes, Lord, 
there is more here than one : yea, and spiders whose venom 
is far more destructive than that which is in her. The 
Interpreter then looked pleasantly on her, and said, Thou 
hast said the truth. This made Mercy blush, and the 
boys to cover their faces ; for they all began now to un- 
derstand the riddle. 

Then said the Interpreter again, "The spider taketh 
hold with her hands," (as you see,) "and is in king's 
palaces." And wherefore is this recorded, but to shew 
you that, how full of the venom of sin soever you be, yet 
you may, by the hand of faith lay hold of, and dwell in, 
the best room that belongs to the King's house above ? 

I thought, said Christiana, of something of this ; but I 
could not imagine it all. I thought that we were like 
spiders, and that we looked like ugly creatures, in what 
fine rooms soever we were ; but that by this spider, this 
venomous and ill-favoured creature, we were to learn how 
to act faith, that came not into my thoughts ; that she 
worketh with hands ; and, as I see, dwells in the best 
room in the house. — God has made nothing in vain.* 

* The instruction grounded on accommodation of scripture, even when 
solid and important, is not so convincing- to the understanding as that which 
results from the obvious meaning- of the words : though many persons are for 



THE HEN AND HER CHICKENS. 309 

Then they seemed all to be glad ; but the water stood 
in their eyes : yet they looked upon one another, and also 
bowed before the Interpreter. 

He had them then into another room, where was a hen 
and chickens, and bid them observe a while. So one of 
the chickens went to the trough to drink, and every time 
she drank she lifted up her head and her eyes towards 
heaven. See, said he, what this little chick doeth, and 
learn of her to acknowledge whence your mercies come, 
by receiving them with looking up. — Yet again, said he, 
observe and look : so they gave heed, and perceived that 
the hen did walk in a fourfold method towards her chickens. 
1. She had a common call, and that she had all the day 
long. 2. She had a special call, and that she had but 
sometimes. 3. She had a brooding note. And, 4. She 
had an outcry. 

Now, said he, compare this hen to your King, and these 
chickens to his obedient ones. For, answerable to her, 
himself has his methods, which he walketh in towards his 
people : by his common call he gives nothing ; by his special 
call he always has something to give : he has also a 
brooding voice for them that are under his wing ; and he 
has an outcry, to give the alarm when he seeth the enemy 

the time more excited to attention by a lively exercise of the imagination, and 
the surprise of unexpected inferences. This method, however, should be 
used with great caution by the friends of truth ; for it is a most formidable 
engine in the hands of those who endeavour to pervert or oppose it. — The 
author did not however mean, by the emblem of the spider, that the sinner 
might confidently assure himself of salvation, by the blood of Christ, while 
he continued full of the poison of sin, without experiencing or evidencing any 
change : but only, that no consciousness of inward pollution, or actual guilt, 
should discourage any one from applying to Christ and "fieeing for refuge to 
lay hold on the hope set before him," that thus he may be delivered from con- 
demnation, and cleansed from pollution, and so made meet for those blessed 
mansions, into which no unclean thing can find admission. 



310 THE PATIENCE OF THE SHEEP. 

come. I choose, my darlings, to lead yon into the room 
where such things are, because you are women, and they 
are easy for you.* 

And, Sir, said Christiana, pray let us see some more. 
So he had them into the slaughter-house, where was a 
butcher killing of sheep : and behold the sheep was quiet, 
and took her death patiently. Then said the Interpreter, 
You must learn of this sheep to suffer, and to put up with 
wrongs without murmurings and complaints. Behold how 
quietly she takes her death, and, without objecting, she 
suffereth her skin to be pulled over her ears. Your King 
doth call you his sheep. 

After this he led them into his garden, where was great 
variety of flowers : and he said, Do you see all these ? So 
Christiana said, Yes. Then said he again, Behold the 
flowers are diverse in stature, in quality, and colour, and 
smell, and virtue ;f and some are better than some ; also 

* Our Lord hath, in immense condescension, employed this emblem to 
represent his tender love to his people, for whom he hare the storm of wrath 
himself, that they might he safe and happy under " the shadow of his wings." i 
• — The 'common call* signifies the general invitations of the gospel, which 
should be addressed without restriction to all men that come under the sound 
of it : " As many as ye find, bid to the marriage." The ' special call ' 
denotes those influences of the Spirit, by which the heart is sweetly made 
willing to embrace the invitation, and apply for the blessing, in the use of the 
appointed means ; by which sinners actually experience the accomplishment 
of the promises, as their circumstances require. — The ' brooding note ' was 
intended to represent that communion with God, and those consolations of 
the Holy Spirit, which the scriptures encourage us to expect, and by which 
the believer is trained up for eternal felicity ; whilst the ' outcry ' refers to 
the warnings and cautions, by which believers are excited to vigilance, circum- 
spection, and self-examination, and to beware of all deceivers and delusions. 

t We ought not to be contented (so to speak,) with a situation among the 
useless and noxious weeds of the desert ; but, if we be planted among the 
ornamental and fragrant flowers of the Lord's garden, we may deem our- 

1 Matt, xxiii. 37. 



A CROP OF STRAW. 311 

■where the gardener hath set them, there they stand, and 
quarrel not one with another. 

Again he had them into his field, which he had sown 
with wheat and corn : but, when they beheld, the tops of 
all were cut off, only the straw remained. He said again, 
This ground was dunged and sowed ; but what shall we do 
with the crop ? Then said Christiana, Burn some, and 
make muck of the rest. Then said the Interpreter again, 
Fruit, you see, is that thing you look for, and for want of 
that you condemn it to the fire, and to be trodden under 
foot of men : beware, that in this you condemn not your- 
selves.* 

Then, as they were coming in from abroad, they espied 
a robin with a great spider in his mouth : so the Inter- 
preter said, Look here. So they looked, and Mercy won- 
dered ; but Christiana said, "What a disparagement is it to 
such a little pretty bird as the robin- redbreast is ! he being 
also a bird above many, that loveth to maintain a kind of 
sociableness with men. I had thought they had lived upon 



selves sufficiently distinguished and honoured. We should, therefore, watch 
against envy and ambition, contempt of our brethren, and contention. We 
ought to he satisfied in our place, doing- " nothing through strife or vain- 
glory," or " with murmurings and disputings :" hut endeavouring, in the 
meekness of wisdom, to diffuse a heavenly fragrance around us, and " to 
adorn the doctrine of God our Saviour in all things." 

* The labour and expense of the husbandman are not repaid by the 
straw or the chaff, but by the corn. The humiliation and sufferings of Christ,- 
the publication of the gospel, the promises and instituted ordinances, and the 
labours of ministers, were not intended merely to bring men to profess certain 
doctrines, and observe certain forms ; or even to produce convictions, affections, 
or comforts, in any order or degree whatsoever ; but to render men fruitful 
in good works, by the influences of the Spirit of Christ, and through his 
sanctifying truth : and all profession will terminate in everlasting contempt 
and misery, which is not productive of this good fruit, whatever men may 
pretend, or however they may deceive themselves and one another. 



312 THE ROBTN-REDBREAST AND SPIDER. 

crumbs of bread, or upon other such harmless matter : I 
like him worse than I did. 

The Interpreter then replied. This robin is an emblem, 
very apt to set forth some professors by ; for to sight they 
are, as this robin, pretty of note, colour, and carriage : 
they seem also to have a very great love for professors that 
are sincere ; and above all other to desire to associate with 
them, and to be in their company, as if they could live 
upon the good man's crumbs. They pretend also, that 
therefore it is that they frequent the house of the godly, 
and the appointments of the Lord ; but, when they are by 
themselves, as the robin, they catch and gobble up spiders, 
they can change their diet, drink and swallow down sin 
like water. 

So when they were come again into the house, because 
supper as yet was not ready, Christiana again desired that 
the Interpreter would either shew or tell some other things 
that are profitable. 

Then the Interpreter began, and said : The fatter the sow 
is, the more she desires the mire ; the fatter the ox is, the 
more gamesomely he goes to the slaughter ; and the more 
healthy the lusty man is, the more prone is he unto evil. 

There is a desire in women to go neat and fine, and it 
is a comely thing to be adorned with that, which in God's 
sight is of great price. 1 

It is easier watching a night or two, than to sit up a 
whole year together : so it is easier for one to begin to 
profess well, than to hold out as he should to the end. 

Every ship -master, when in a storm, will willingly cast 
that overboard that is of the smallest value in the vessel: 
but who will throw the best out first? None but he that - 
feareth not God. 

1 1 Pet. iii, 4. 



THE INTERPRETERS INSTRUCTIONS. 313 

One leak will sink a ship ; and one sin will destroy a 
sinner.* 

He that forgets his friend is ungrateful unto him : but 
he that forgets his Saviour is unmerciful to himself. 

He that lives in sin, and looks for happiness hereafter, 
is like him that soweth cockle, and thinks to fill his barn 
with wheat or barley. 

If a man would live well, let him fetch his last day to 
him, and make it always his company -keeper. 

Whispering and change of thoughts prove that sin is in 
the world. 

If the world, which God sets light by, is counted a 
thing of that worth with men ; what is heaven, that God 
commendeth ? 

If the life that is attended with so many troubles, is so 
loath to be let go by us, what is the life above ? 

Every body will cry up the goodness of men ; but who 
is there that is,* as he should be, affected with the goodness 
of God? 

We seldom sit down to meat, but we eat and leave : so 
there is in Jesus Christ more merit and righteousness than 
the whole world has need of.f 

* By repentance and faith in Christ, the leaks that sin hath made are, as it 
were, stopped ; hut one sin, habitually committed with allowance, proves a 
man's profession hypocritical, however plausible it may he in all other 
respects ; as one leak unstopped will assuredly at length sink the ship. 

t This observation is grounded on the good old distinction, that the merit 
of Christ's obedience unto death is sufficient for all, though only effectual to 
some ; namely, in one view of the subject, to the elect ; in another, to all who 
by faith apply for an interest in it. This makes way for general invitations, 
and shews it to be every one's duty to repent and believe the gospel; as no- 
thing but pride, the carnal mind, and enmity to God and religion, influence 
men to neglect so great salvation ; and, when the regenerating power of the 
Holy Spirit accompanies the word, sinners are made willing to accept the 
proffered mercy, and encouraged by the general invitations which before they 
sinfully slighted. 



314 THE SUPPER WITH MUSIC AND SINGING. 

When the Interpreter had done, he takes them ont into 
his garden again, and had them to a tree, whose inside 
was all rotten and gone, and yet it grew and had leaves. 
Then said Mercy, What means this ? — This tree, said he, 
whose outside is fair, and whose inside is rotten, is it, to 
which many may be compared that are in the garden of 
God ; who with their months speak high in behalf of God, 
but indeed will do nothing for him ; whose leaves are fair, 
but their, heart good for nothing, bnt to be tinder for the 
devil's tinder-box. 

Now supper was ready, the table spread, and all things 
set on board ; so they sat down and did eat, when one had 
given thanks. And the Interpreter did usually entertain 
those that lodged with him with music at meals ; so the 
minstrels played. There was also one that did sing, and 
a very fine voice he had. His song was this : 

The Lord is only my support, 

And be that doth me feed ; 
How can I then want any thing", 

Whereof I stand in need. 

When the song and music were ended, the Interpreter 
asked Christiana, what it was that at first did move her 
thus to betake herself to a pilgrim's life ? Christiana an- 
swered: First, the loss of my husband came into my 
mind, at which I was heartily grieved : but all that was 
natural affection. Then^ after that, came the troubles and 
pilgrimage of my husband into my mind, and also how 
like a churl I had carried it to him as to that. So guilt 
took hold of my mind, and would have drawn me into the 
pond ; but that opportunely I had a dream of the well- 
being of my husband, and a letter sent me by the King 
of that country where my husband dwells, to come to 
him. The dream and the letter together so wrought upon 
my mind, that they forced me to this way. 



HOW CHRISTIANA BECAME A PILGRIM. 315 

Int. But met you with no opposition before you set out 
of doors? 

Chr. Yes, a neighbour of mine, one Mrs. Timorous, 
(she was kin to him that would have persuaded my hus- 
band to go back, for fear of the lions,) she also so befooled 
me, for, as she called it, my intended desperate adventure : 
she also urged what she could to dishearten me from it ; 
the hardship and troubles that my husband met with in 
the way : but all this I got over pretty well. But a dream 
that I had of two ill-looked ones, that I thought did plot 
how to make me miscarry in my journey, that hath 
troubled me ; yea it still runs in my mind, and makes me 
afraid of every one that I meet, lest they should meet me 
to do me a mischief, and to turn me out of my way. Yea, 
I may tell my Lord, though I would not every body knew 
it, that, between this and the gate by which we got into 
the way, we were both so sorely assaulted that we were 
made to cry out Murder ; and the two that made this 
assault upon us were like the two that I saw in my dream. 

Then said the Interpreter, Thy beginning is good, thy 
latter end shall greatly increase. So he addressed him to 
Mercy, and said unto her, And what moved thee to come 
hither, sweet-heart? 

Then Mercy blushed and trembled, and for a while con- 
tinued silent. 

Then said he, Be not afraid, only believe, and speak thy 
mind. 

Then she began, and said, Truly, Sir, my want of expe- 
rience is that which makes me covet to be in silence, and 
that also that filleth me with fears of coming short at last. 
I cannot tell of visions and dreams, as my friend Chris- 
tiana can : nor know I what it is to mourn for my refusing 
of the counsel of those that were good relations. 



316 MERCY QUESTIONED ON THE SUBJECT, 

Int. What was it then, dear heart, that hath prevailed 
with thee to do as thou hast done ? 

Mer. Why, when our friend here was packing up to be 
gone from our town, I and another went accidentally to 
see her. So we knocked at the door, and went in. When 
we were within, and seeing what she was doing, we asked 
her what she meant ? She said, she was sent for to go to 
her husband ; and then she up and told us how she had 
seen him in a dream, dwelling in a curious place among 
immortals, wearing a crown, playing upon a harp, eating 
and drinking at his Prince's table, and singing praises to 
him for the bringing him thither. Now methought, while 
she was telling these things unto us, my heart burned 
within me. And I said in my heart, If this be true, I 
will leave my father and my mother, and the land of my 
nativity, and will, if I may, go along with Christiana. So 
I asked her further of the truth of these things, and if 
she would let me go with her; for I saw that there 
was no dwelling, but with the danger of ruin, any longer 
in our town. But yet I came away with a heavy 
heart ; not for that I was unwilling to come away, but for 
that so many of my relations were left behind. And I 
am come with all my heart, and will, if I may, go with 
Christiana to her husband and his King. 

Int. Thy setting out is good, for thou hast given credit 
to the truth :* thou art a Huth, who did, for the love she 

* This is a most simple definition of faith : it is "the belief of the truth," 
as the sure testimony of God, relative to our most important concerns. When 
we thus credit those truths that teach us the peril of our situation as 
justly condemned sinners, we are "moved with fear," and humbled in re- 
pentance ; and, when we thus believe the report of a refuge provided for us, 
our hopes are excited. Those truths that relate to inestimable blessings 
attainable by us, when really credited, kindle our fervent desires ; while such 
as shew us the glory, excellency, and mercy of God our Saviour, and our 



AND COMMENDED BY INTERPRETER. 317 

bare to Naomi, and to the Lord her God, " leave father 
and mother and the land of her nativity, to come out, and 
go with a people, that she knew not before. The Lord 
recompense thy work, and a full reward be given thee of 
the Lord God of Israel, under whose wings thou art come 
to trust." 1 

Now supper was ended, and preparation was made for 

1 Ruthii. 11, 12. 

obligations to his redeeming grace, "work by love," gratitude, and every 
fervent affection. This living, faith influences a man's judgment, choice, and 
conduct ; and especially induces him to receive Jesus Christ for all the pur- 
poses of salvation, and to yield himself to his service as constrained by love 
of him and zeal for his glory. — We need no other ground for this faith, than 
the authenticated word of God. This may be brought to our recollection by 
means of distress or danger, or even in a dream, or with some very strong 
impression on the mind ; yet true faith rests only on the word of God, accord- 
ing to its meaning as it stands in the Bible : and not on the manner in 
which it occurs to the thoughts, or according to any new sense put upon it 
in a dream, or by an impression ; as this would be a new revelation. For 
if the words, " Thy sins are forgiven thee," should be impressed on my mind, 
they would contain a declaration no where made in scripture concerning me : 
consequently the belief of them on this ground would be a faith not warranted 
by the word of God. Now as we have no reason to expect such new revela- 
tions, and as Satan can counterfeit any of these impressions, we must con- 
sider every thing of this kind as opening a door to enthusiasm, and the most 
dangerous delusions ; though many, who rest their confidence on them, have 
aiso scriptural evidence of their acceptance, which they overlook. On the 
other hand, should the following words be powerfully impressed on my mind, 
" Him that cometh to me I will in no wise cast out," or "He that confesseth 
and forsaketh his sin shall have mercy ;" I may deduce encouragement from 
the words, according to the genuine meaning of them as they stand in scrip- 
ture, without any dread of delusion, or any pretence to new revelations ; 
provided I be conscious, that I do come to Christ, and confess my sins, with 
the sincere purpose of forsaking them. But there are so many dangers in 
this matter, that the more evidently our faith and hope are grounded wholly 
on the plain testimony of God, and confirmed by our subsequent experience 
and conduct ; the safer will our course be, and the less occasion will be given 
to the objections of our despisers. 



318 THEY PREPARE TO DEPART. 

bed : the women were laid singly alone, and the boys by 
themselves. Now when Mercy was in bed she could not 
sleep for joy, for that now her donbts of missing at last 
were removed further from her than ever they were before. 
So she lay blessing and praising God, who had such favour 
for her. 

In the morning they arose with the sun, and prepared 
themselves for their departure ; but the Interpreter would 
have them tarry awhile ; for, said he, you must orderly go 
from hence. Then said he to the damsel that first opened 
unto them, Take them and have them into the garden to 
the bath, and there wash them and make them clean from 
the soil which they have gathered by travelling. Then 
Innocent the damsel took them, and led them into the 
garden, and brought them to the bath : so she told them, 
that there they must wash and be clean, for so her Master 
would have the women to do, that called at his house as 
they were going on pilgrimage. Then they went in and 
washed, yea, they and the boys and all ; and they came 
out of that bath not only sweet and clean, but also much 
enlivened and strengthened in their joints. So, when they 
came in, they looked fairer a deal than when they went 
out to the washing. 

"When they were returned out of the garden from the 
bath, the Interpreter took them, and looked upon them, 
and said unto them, ' ' Fair as the moon." Then he called 
for the seal, wherewith they used to be sealed that were 
washed in his bath. So the seal was brought, and he set 
his mark upon them, that they might be known in the 
places whither they were yet to go. Now the seal was the 
contents and sum of the passover, which the children of 
Israel did eat when they came out of the land of Egypt j 1 

1 Exod. xii. 8—10. 



THE PILGRIMS, BEING CLOTHED IN WHITE, 319 

and the mark was set between their eyes. This seal 
greatly added to their beauty, for it was an ornament to 
their faces. It also added to their gravity, and made their 
countenances more like those of angels.* 

Then said the Interpreter again to the damsel that 
waited upon the women, Go into the vestry, and fetch out 
garments for these people. So she went and fetched out 
white raiment, and laid it down before him : so he com- 
manded them to put it on ; it was " fine linen, white and 
clean." When the women were thus adorned, they seemed 
to be a terror one to the other : for that they could not 
see that glory each one in herself, which they could see 
in each other. Now therefore they began to " esteem each 
other better than themselves :" for, You are fairer than I 
am, said one ; and, You are more comely than I am, said 
another. The children also stood amazed, to see into what 
fashion they were brought.f 

* The author calls this ' Tbe Bath of sanctification,' in a marginal note : 
whence "we may infer, that he especially meant to intimate, that believers 
should constantly seek fresh supplies of grace from the Holy Spirit to purify 
their hearts from the renewed defilement of sin, which their intercourse with 
the world will continually occasion ; and to revive and invigorate those holy 
affections, which in the same manner are apt to grow languid. Yet he did 
not intend to exclude their habitual reliance on the blood of Christ for pardon 
and acceptance ; for in both respects we need daily washing. The sanctifi- 
cation of the Spirit unto obedience warrants the true Christian's "peace and 
joy in believing ;" it gives him beauty in the sight of his brethren ; it 
strengthens him for every conflict and service ; and the image of Christ, 
discernible in his spirit and conduct, seals him as a child of God, and an heir 
of glory : while the inward consciousness of living by faith in the Son of God 
for all the blessings of salvation, and of experiencing all filial affections to- 
wards God, as his reconciled Father, inspires him with humble joy and con- 
fidence. 

t The Pilgrims are supposed to have been justified on their admission at 
the gate ; the Interpreter is the emblem of the Holy Spirit ; and the raiment 
here mentioned rendered those who were adorned with it comely in the eyes 



320 SET OUT, CONDUCTED BY GREAT-HEART. 

The Interpreter then called for a man-servant of his, 
one Great-heart, and bid him take a sword, and helmet, 
and shield ; and take these my daughters, said he, conduct 
them to the house called Beautiful, at which place they 
will rest next.* So he took his weapons, and went before 
them ; and the Interpreter said, God speed. Those also 
that belonged to the family sent them away with many a 
good wish. So they went on their way, and sang — 

This place has heen our second stage, 

Here we have heard and seen 
Those good things, that km age to age 

To others hid have heen. 
The dunghill-raker, spider, hen, 

The chicken too, to me 
Have taught a lesson ; let me then 

Conformed to it he. 
The hutcher, garden, and the field, 

The robin and his bait, 
Also the rotten tree doth yield 

Me argument of weight; 
To move me for to watch and pray, 

To strive to be sincere ; 
To take my cross up day by day, 

And serve the Lord with fear. 

of their companions. We cannot, therefore, with propriety explain it to 
signify the righteousness of Christ imputed to the believer, but the renewal 
of the soul to holiness ; for this alone in its effects is visible to the eyes of 
men. They, who have put on this raiment, are also " clothed with humility:" 
so that they readily perceive the excellences of other believers, but cannot 
discern their own, except when they look in the glass of God's word. At the 
same time they become very observant of their own defects, and severe in 
animadverting on them, but proportionably candid to their brethren : and 
thus they learn the hard lesson of " esteeming others better than themselves." 
* The stated pastoral care of a vigilant minister, who is strong in faith, 
and courageous in the cause of God, is l'epresented by the conductor of the 
pilgrims. "We shall have repeated opportunities of shewing how desirous the 
author was to recommend this advantage to his readers, to excite them to be 
thankful for it, and to avail themselves of it when graciously afforded them. 




E • H:01[ :: QALIDSI SE JJTHFTTL " 



THEY COME TO THE CROSS AND SEPULCHRE. 321 

Now I saw in my dream that those went on, and Great- 
heart before them ; so they went and came to the place 
where Christian's bnrden fell off his back, and tumbled 
into a sepulchre. Here then they made a pause : here 
also they blessed God. Now, said Christiana, it comes to 
my mind what was said to us at the gate, to wit, that we 
should have pardon by word and deed ; by word, that is, 
by the promise ; by deed, to wit, in the way it was obtained. 
What the promise is, of that I know something : but what 
it is to have pardon by deed, or in the way that it was 
obtained, Mr. Great-heart, I suppose you know ; which, if 
you please, let us hear your discourse thereof. 

Gr.-h. Pardon by the deed done is pardon obtained by 
some one for another that hath need thereof : not by the 
person pardoned, but in 'the way/ saith another, f in 
which I have obtained it/ — So then (to speak to the 
question more at large,) the pardon that you and Mercy, 
and these boys have attained is by another, to wit, by him 
that let you in at the gate : and he hath obtained it in this 
double way ; he hath performed righteousness to cover 
you, and spilt blood to wash you in . 

Chr. But, if he parts with his righteousness to us, what 
will he have for himself? 

Gr.-h. He has more righteousness than you have need 
of, or than he needeth himself. 

Chr. Pray make that appear. 

Gr.-h. With all my heart : but first I must premise, 
that he, of whom we are now about to speak, is one that 
hath not his fellow. He has two natures in one person, 
plain to be distinguished, impossible to be divided. Unto 
each of these natures a righteousness belongeth, and each 
righteousness is essential to that nature. So that one may 
as easily cause the natures to be extinct, as to separate its 

Y 



322 THE RIGHTEOUSNESS OF CHRIST. 

justice or righteousness from it. Of these righteousnesses, 
therefore, we are not made partakers, so that they, or any 
of them, should be put upon us, that we might be made 
just and live thereby. Besides these, there is a righteous- 
ness which this person has, as these two natures are joined 
in one. And this is not the righteousness of the Godhead, 
as distinguished from the manhood ; nor the righteousness 
of the manhood, as distinguished from the Godhead ; but 
a righteousness which standeth in the union of both 
natures, and may properly be called the righteousness that 
is essential to his being prepared of God to the capacity of 
the mediatory office, which he was entrusted with. If he 
parts with his first righteousness he parts with his Godhead : 
if he parts with his second righteousness, he parts with the 
purity of his manhood : if he parts with his third, he parts 
with that perfection which capacitates him to the office of 
mediation. He has therefore another righteousness, which 
standeth in performance or obedience to a revealed will : 
and that is what he puts upon sinners, and that by which 
their sins are covered. Wherefore he saith, " As by one 
man's disobedience, many .were made sinners : so by the 
obedience of one, shall many be made righteous." 1 

Chr. But are the other righteousnesses of no use to us ? 

Gr.-h. Yes : for, though they are essential to his natures 
and office, and cannot be communicated unto another, yet it 
is by virtue of them that the righteousness that justifies is 
for that purpose efficacious. The righteousness of his God- 
head gives virtue to his obedience ; the righteousness of his 
manhood giveth capability to his obedience to justify ; and 
the righteousness, that standeth in the union of these two 
natures to his office, giveth authority to that righteousness 
to do the work for which it was ordained. 

1 Rom. v. 19. 



REDEMPTION BY THE BLOOD OF CHRIST. 323 

So then here is a righteousness that Christ, as God, has 
no need of ; for he is God without it : here is a righteous- 
ness that Christ, as man, has no need of to make him so, 
for he is perfect man without it : again, here is a righ- 
teousness that Christ, as God-man has no need of, for he 
is perfectly so without it. Here then is a righteous- 
ness that Christ as God, and as God-man, has no 
need of, with reference to himself, and therefore he can 
spare it 3 a justifying righteousness, that he for himself 
wanteth not, and therefore giveth it away. Hence it is 
called "the gift of righteousness.'' 1 This righteousness, 
since Christ Jesus the Lord has made himself under the 
law, must be given away ; for the law doth not only bind 
him that is under it to do justly, but to use charity. "Where- 
fore he must, or ought by the law, if he hath two coats, to 
give one to him that has none. Now our Lord himself 
hath two coats, one for himself, and one to spare : where- 
fore he freely bestows one upon those that have none. 
And thus, Christiana and Mercy, and the rest of you that 
are here, doth your pardon come by deed, or by the work 
of another man. Your Lord Christ is he that worked, and 
hath given away what he wrought for, to the next poor 
beggar he meets. 

But again, in order to pardon by deed, there must some- 
thing be paid to God as a price, as well as something pre- 
pared to cover us withal. Sin has delivered us up to the 
just course of a righteous law : now from this course we 
must be justified by way of redemption, a price being paid 
for the harms we have done ; and this is by the blood of 
your Lord, who came and stood in your place and stead, 
and died your death for your transgressions, and thus has 
he ransomed you from your transgressions, by blood, and 

1 Rom. v. 17. 

Y 2 



324 PARDON BY WORD AND DEED. 

covered your polluted and deformed souls with righteous- 
ness; 1 for the sake of which, God passeth by you, and 
will not hurt you, when he comes to judge the world.* 

Chr. This is brave : now I see that there was something 
to be learned by our being pardoned by word and deed. 

1 Rom. viii. 34; Gal. iii. 13. 

* This discourse on ' pardon by the deed done ' confirms the interpretation 
that has been given of the cross, and of Christian's deliverance from his 
burden. — The doctrine is, however, here stated in a manner to which some 
may object, and indeed it is needlessly systematical and rather obscure. By 
* the righteousness of Christ, as God,' his essential divine attributes of justice 
and holiness must be intended. ' His righteousness, as Man,' denotes his 
freedom in his human nature from all the defilement of sin. ' The righteous- 
ness of his person, as he hath the two natures joined in one,' can only mean 
the perfection of his mysterious person in all respects ; and his capacity of 
acting as our surety, by doing and suffering in our nature all that was requi- 
site, while his divine nature stamped an infinite value on his obedience unto 
death. — The eternal Word, the only-begotten Son of God, was under no obli- 
gation to assume our nature : and, when he had seen good to assume it, he 
was not bound to live a number of years here on earth, obedient to the law, both 
in its ceremonial and moral requirements, amidst hardships, sufferings, and 
temptations of every kind : except as he had undertaken to be our surety. 
In this sense he himself had no need of that righteousness which he finished 
for our justification. And assuredly he was under no obligation, as a perfectly 
holy man, to suffer any thing, much less to submit to the violent, torturing, 
and ignominious death upon the cross. That part of his obedience, which 
consisted in enduring agony, and pain in body and soul, was only needful, as 
he " bare our sins," and gave himself " a sacrifice to God for us." Indeed, 
his righteousness is not the less his own by being imputed to us : for believers 
are considered as one with him, and thus " made the righteousness of God in 
him," and we are justified in virtue of this union. He was able by his tem- 
poral sufferings and death to pay our debt, and ransom our inheritance : thus 
delivering us from eternal misery, which else had been inevitable, and bring- 
ing us to eternal life, which had otherwise been unattainable : and the law of 
love, to which as a man he became subject, required him to do this : for if 
We loved " our neighbour as ourselves," we should be willing to submit to any 
inferior loss, hardship, or suffering, to rescue an enemy or stranger from a 
greater and more durable misery, which he has no other way of escaping ; or 
to secure to him a more valuable and permanent advantage, which can no 
otherwise be obtained. 



HAPPY EFFECTS OF LOOKING TO THE CROSS. 325 

Good Mercy, let us labour to keep this in mind ; and my 
children, do yon remember it also. — But, Sir, was not this 
it that made my good Christian's burden fall from off his 
shoulder, and that made him give three leaps for joy? 

Gr.-h. Yes, it was the belief of this that cut off those 
strings, that could not be cut by other means ; and it was 
to give him a proof of the virtue of this, that he was suf- 
fered to carry his burden to the cross. 

Chr. I thought so ; for, though my heart was lightful 
and joyous before, yet it is ten times more lightsome and 
joyous now. And I am persuaded by what I have felt, 
(though I have felt but little as yet,) that if the most bur- 
dened man in the world was here, and did see and believe 
as I now do, it would make his heart the more merry and 
blithe. 

Gr.-h. There is not only comfort, and the ease of a 
burden brought to us, by the sight and consideration of 
these j but an endeared affection begot in us by it : for 
who can (if he does but once think that pardon comes 
not only by promise, but thus) but be affected with the 
way and means of redemption, and so with the man that 
hath wrought it for him ? 

Chr. True : methinks it makes my heart bleed to think 
that he should bleed for me. Oh ! thou loving One ! Oh ! 
thou blessed One ! thou deservest to have me : thou hast 
bought me : thou deservest to have me all : thou hast paid 
for me ten thousand times more than I am worth ! No 
marvel that this made the water stand in my husband's 
eyes, and that it made him trudge so nimbly on : I am 
persuaded he wished me with him : but, vile wretch that I 
was ! I let him come all alone. O Mercy, that thy father 
and mother were here ; yea, and Mrs. Timorous also : nay, 
I wish now with all my heart, that here was Madame 



326 LOVE TO CHRIST, HOW EXCITED; 

"Wanton too. Surely, surely their hearts would be affected : 
nor could the fear of the one, nor the powerful lusts of the 
other, prevail with them to go home again, and refuse to 
become good pilgrims.* 



* When believers, ' in the warmth of their affections,' feel the humbling-, 
melting, endearing, and sanctifying effects of contemplating the glory of the 
cross, and the love of Christ in dying for sinners : and consider themselves as 
the special objects of that inexpressible compassion and kindness ; they are 
apt to conclude that the belief of the propositions, that Christ loves them and 
died for them, and that God is reconciled to them, produces the change by its 
own influence ; and would affect the most carnal hearts in the same manner, 
could men be persuaded to believe it. For they vainly imagine that appre- 
hensions of the severity of divine justice, and the dread of vengeance, are the 
sources of the enmity which sinners manifest against God. Hence very lively 
and affectionate Christians have frequently been prone to sanction the unscrip- 
tural tenet, that the justifying act of faith consists in assuredly believing that 
Christ died for me in particular, and that God loves me ; and to consider 
this appropriation as preceding repentance, and every other gracious dispo- 
sition ; and as in some sense the cause of regeneration, winning the heart to 
love God, and to rejoice in him, and in obeying his commandments. From 
this doctrine, others have inferred that if all men, and even devils too, believed 
the love of God to them, and his purpose at length to make them happy, they 
would be won over from rebellion against him, which they persist in from a 
mistaken idea that he is their implacable enemy ; and they make this one 
main argument, in support of the salutary tendency of the final-restitution 
scheme. But all these opinions arise from a false and flattering estimate of 
human nature ; for the carnal mind hates the scriptural character of God, and 
the glory displayed in the cross, even more than that which shines forth in 
the fiery law. — Indeed if we take away the offensive part of the gospel, the 
honour it puts upon the law and its awful sanctions, and the exhibition it 
makes of the divine justice and holiness, it will give the proud carnal heart 
but little umbrage : if we admit that men's aversion to God and religion arise 
from misapprehension, and not from desperate wickedness, many will endure 
the doctrine. A reconciliation, in which God assures the sinner that he has 
forgiven him, even before he has repented of his sins, will suit man's pride j 
and if he has been previously frightened, a great flow of affections may follow: 
but the event will prove that they differ essentially from spiritual love of 
God, gratitude, holy joy, and genuine humiliation, which arise from a true 
perception of the glorious perfections of God, the righteousness of his law and L 



AND ITS POWERFUL EFFECTS 327 

Gr.-h. You speak now in the warmth of your affections : 
will it, think you, be always thus with you ? Besides, that 
is not communicated to every one, nor to every one that 
did see Jesus bleed. There were that stood by, and that 
saw the blood run from the heart to the ground, and yet 
were so far off this, that, instead of lamenting, they laughed 
at him ; and instead of becoming his disciples did harden 
their hearts against him. So that all that you have, my 
daughters, you have by peculiar impression made by a divine 
contemplating upon what I have spoken to you. Remem- 
ber that it was told you, that the hen by her common call 
gives no meat to her chickens. This you have therefore 
by a special grace. 

government, the real nature of redemption, and the odiousness and desert of 
sin. In short, all such schemes render regeneration needless ; or substitute 
something 1 else in its stead, which is effected by a natural process, and not by 
the new-creating power of the Holy Spirit.— But, when this divine agent has 
communicated life to the soul, and a capacity is produced of perceiving 1 and 
relishing spiritual excellency, the enmity against God receives a mortal wound : 
from that season the more his real character and glory are known, the greater 
spiritual affection will be excited, and a proportionable transformation into 
the same holy image effected. Then the view of the cross, as the grand dis- 
play of all the harmonious perfections of the Godhead, softens, humbles, and 
meliorates the heart : while the persuasion of an interest in these blessings, 
and an admiring sense of having received such inconceivable favours from 
this glorious and holy Lord God, will still further elevate the soul above all 
low pursuits, and constrain it to the most unreserved and self-denying obe- 
dience. — But while the heart remains unregenerate, the glory of God and the 
gospel will either be misunderstood, or hated in proportion as it is discovered. 
Such views and affections therefore, as have been described, spring from 
special grace : and are not produced by the natural efficacy of any sentiments, 
but by the immediate influences of the Holy Spirit ; so that even true believers, 
though they habitually are persuaded of their interest in Christ, and the love 
of God to them, are only at times thus filled with holy affections : nor will the 
same contemplations constantly excite similar exercises ; but they often 
bestow much pains to get their minds affected by them in vain ; while at 
other times a single glance of thought fills them with the most fervent emotions 
of holy love and joy. 



328 THREE MEN HUNG IN CHAINS, AND THEIR CRIMES 

Now I saw still in my dream, that they went on until 
they were come to the place that Simple, and Sloth, and 
Presumption, lay and slept in, when Christian went by on 
pilgrimage : and behold they were hanged up in irons a 
little way off on the other side. 

Then said Mercy to him that was their guide and con- 
ductor, What are these three men ? and for what are they 
hanged there ? 

Gr.-h. These three men were men of bad qualities ; they 
had no mind to be pilgrims themselves, and whomsoever 
they could they hindered ; they were for sloth and folly 
themselves, and whomsoever they could persuade, they 
made so too ; and withal taught them to presume that they 
should do well at last. They were asleep when Christian 
went by ; and now you go by they are hanged. 

Mer. But could they persuade any one to be of their 
opinion ? 

Gr.-h. Yes, they turned several out of the way. There 
was Slow-pace they persuaded to do as they. They also 
prevailed with one Short-wind, with one No-heart, with 
one Linger- after-lust, and with one Sleepy-head, and with 
a young woman, her name was Dull, to turn out of the 
way and become as they. Besides, they brought up an ill 
report of your Lord, persuading others that he was a hard 
task-master. They also brought up an evil report of the 
good land, saying it was not half so good as some pre- 
tended it was. They also began to vilify his servants, and 
to count the best of them meddlesome, troublesome, busy- 
bodies. Further, they would call the bread of God, husks ; 
the comforts of his children, fancies ; the travail and labour 
of pilgrims, things to no purpose.* 

* The dreadful falls and awful deaths of some professors are often made 
notorious for a 'warning to others; and to put them upon their guard against 



ENGRAVED ON A PILLAR TO WARN OTHERS. 329 

Nay, said Christiana, if they were such, they should never 
be bewailed by me : they have but what they deserve : and 
I think it well that they stand so near the highway, that 
others may see and take warning. But had it not been 
well if their crimes had been engraven on some pillar of 
iron or brass, and left here where they did their mischiefs, 
for a caution to other bad men ? 

Gr.-h. So it is, as you may well perceive, if you will go 
a little to the wall. 

Mer. No, no : let them hang, and their names rot, and 
their crimes live for ever against them : I think it is a high 
favour that they are hanged before we came hither ; who 
knows else what they might have done to such poor women 
as we are ? 

Then she turned it into a song, saying, 

Now then you three hang there, and he a sign, 
To all that shall against the truth combine : 
And let him that comes after fear this end, 
If unto pilgrims he is not a friend. 
And thou, my soul, of all such men beware, 
That unto holiness opposers are. 

Thus they went on till they came at the foot of the hill 
Difficulty, where again their good friend Mr. Great-heart 
took an occasion to tell them what happened there when 

superficial, slothful, and presumptuous men, who draw aside many from the 
holy ways of God. The names of the persons thus deluded shew the reasons 
why men listen to deceivers ; for these are only the occasions of their turning- 
aside, the cause lies in the concealed lusts of their own hearts. The transi- 
tion is very easy, from orthodox notions and profession without experience, to 
false and loose sentiments, and then to open ungodliness. 
These lines are here inserted under a plate : 

1 Behold here how the slothful are a sign 
Hung up 'cause holy ways they did decline : 
See here too, how the child doth play the man, 
And weak grows strong, when Great-heart leads the van.' 



330 SPRING AT THE HILL DIFFICULTY DIRTY. 

Christian himself went by. So he had them first to the 
spring : Lo, saith he, this is the spring that Christian drank 
of before he went up this hill ; and then it was clear and 
good, but now it is dirty with the feet of some that are not 
desirous that pilgrims here should quench their thirst. 1 
Thereat Mercy said, And why so envious, trow ? But, 
said the guide, it will do, if taken up and put into a vessel 
that is sweet and good : for then the dirt will sink to the 
bottom, and the water come out by itself more clear. Thus 
therefore Christiana and her companions were compelled 
to do. They took it up, and put it into an earthen pot, 
and so let it stand till the dirt was gone to the bottom, and 
then they drank thereof.* 

Next he shewed them the two by-ways that were at the 
foot of the hill, where Formality and Hypocrisy lost them- 
selves. And, said he, these are dangerous paths : two were 
here cast away when Christian came by. And, although 
you see these ways are since stopped up with chains, posts, 
and a ditch, yet there are they that will choose to adventure 
here rather than take the pains to go up this hill. 

Chr. " The way of transgressors is hard :" 3 it is a wonder 
that they can get into those ways without danger of break- 
ing their necks. 

1 Ezek. xxxiv. 18. 2 Prov. xiii. 15. 

* This passage shews, that the preaching- of the gospel was especially in- 
tended hy the spring, in the former part of the work. Since that had been 
published, the author had witnessed a departure from the simplicity of the 
gospel, as it has been before observed. 1 This might be done unadvisedly in 
those immediately concerned : but it originated from the devices of evil men, 
and the subtlety of Satan. They, however, who honestly and carefully aimed 
to distinguish between the precious and the vile, might separate the corrupt 
part from the truths of God, and from the latter derive comfort and estab- 
lishment. 

1 Note * page 289. 



MEN WILL NOT BE KEPT FROM BY-WAYS. 331 

Gr.-h. They will venture ; yea, if at any time any of 
the King's servants do happen to see them, and do call 
upon them, and tell them that they are in the wrong ways, 
and do bid them beware of the danger, then they railingly 
return them answer, and say, "As for the word thou hast 
spoken unto us in the name of the King, we will not 
hearken unto thee : but we will certainly do whatsoever 
thing goeth out of our mouth." 1 Nay, if you look a little 
further, you shall see that these ways are made cautionary 
enough, not only by these posts, and ditch, and chain, but 
also by being hedged up ; yet they will choose to go there.* 

Chr. They are idle ; they love not to take pains ; up- 
hill way is unpleasant to them. So it is fulfilled unto 
them as it is written, f ' The way of the slothful man is as 
a hedge of thorns." 2 Yea, they will rather choose to walk 
upon a snare, than to go up this hill, and the rest of this 
way to the City. 

Then they set forward, and began to go up the hill, and 
up the hill they went ; but before they got up to the top 
Christiana began to pant, and said, I dare say this is a 
breathing hill: no marvel if they that love their ease 
more than their souls choose to themselves a smoother way. 
Then said Mercy, I must sit down ; also the least of the 
children began to cry. Come, come, said Great-heart, sit not 

1 Jer. xliv. 16, 17. 2 Prov. xv. 19. 

* The express declarations, commandments, and warning's of scripture ; 
and the heart searching- doctrine and distinguishing* application of faithful 
ministers, sufficiently hedge up all those by-ways, into which professors are 
tempted to turn aside : but carnal self-love, and desire of ease to the flesh, 
(which always opposes its own crucifixion,) induce numbers to break through 
all obstacles, and to risk their eternal interests, rather than deny themselves, 
and endure hardships in the way to heaven. Nor will teachers be wanting to 
flatter them with the hope of being saved by notionally believing certain 
doctrines, while they practically treat the whole word of God as a lie ! 



332 THE PILGRIMS REST IN THE ARBOUR. 

down here, for a little above is the Prince's arbour. Then 
he took the little boy by the hand and led him thereto. 

When they were come to the arbour, they were very 
willing to sit down, for they were all in a pelting heat. 
Then said Mercy, How sweet is rest to them that labour I 1 
And how good is the Prince of pilgrims to provide such 
resting places for them ! Of this arbour I have heard 
much ; but I never saw it before. But here let us beware 
of sleeping : for, as I have heard, for that it cost poor 
Christian dear. 

Then said Mr. Great-heart to the little ones, Come, my 
pretty boys, how do you do? What think you now of 
going on pilgrimage ? Sir, said the least, I was almost 
beat out of heart ; but I thank you for lending me a hand 
at my need. And I remember now what my mother hath 
told me, namely, that the way to heaven is as a ladder, 
and the way to hell is as down a hill. But I had rather 
go up the ladder to life, than down the hill to death. 

Then said Mercy, But the proverb is, ' To go down the 
hill is easy : 3 but James said, (for that was his name,) The 
day is coming, when, in my opinion, going down the hill 
will be the hardest of all. — 'Tis a good boy, said his mas- 
ter, thou hast given her a right answer. — Then Mercy 
smiled, but the little boy did blush. 

Come, said Christiana, will you eat a bit to sweeten your 
mouths, while you sit here to rest your legs ? for I have 
here a piece of pomegranate, which Mr. Interpreter put 
into my hand just when I came out of his doors. He gave 
me also a piece of a honey-comb, and a little bottle of 
spirits. I thought he gave you something, said Mercy, 
because he called you aside. Yes, so he did, said the 
other. But, said Christiana, it shall be still as I said it 

1 Matt. xi. 2$. 



THE ARBOUR A LOSING PLAQE, 333 

should when at first we came from home ; thou shalt be a 
sharer in all the good that I have, because thou so wil- 
lingly didst become my companion. Then she gave to 
them, and they did eat, both Mercy and the boys. And 
said Christiana to Mr. Great-heart, Sir, will you do as we ? 
But he answered, You are going on pilgrimage, and pre- 
sently I shall return : much good may what you have do 
to you. At home I eat the same every day. 

Now when they had eaten and drunk, and had chatted 
a little longer, their guide said to them, The day wears 
away ; if you think good, let us prepare to be going. So 
they got up to go, and the little boys went before ; but 
Christiana forgot to take her bottle of spirits with her : so 
she sent her little boy back to fetch it. Then said Mercy, 
I think this is a losing place. Here Christian lost his 
roll, and here Christiana left her bottle behind her : Sir, 
what is the cause of this ? So their guide made answer, 
and said, The cause is sleep or forgetfulness : some sleep 
when they should keep awake, and some forget when they 
should remember. And this is the very cause why often, 
at the resting-places, some pilgrims in some things come 
off losers. Pilgrims should watch and remember what 
they have already received under their greatest enjoy- 
ments : but, for want of doing so, oftentimes their rejoic- 
ings ends in tears, and their sun- shine in a cloud : witness 
the story of Christian at this place. 

When they were come to the place where Mistrust and 
Timorous met Christian, to persuade him to go back for 
fear of the lions, they perceived as it were a stage, and 
before it, towards the road, a broad plate, with a copy of 
verses written thereon, and underneath the reason of raising 
up of that stage in that place rendered. The verses were, 



334 PUNISHMENT OF MISTRUST AND TIMOROUS. 

1 Let him that sees that stage, take heed 
Upon his heart and tongue : 
Lest if he do not, here he speed 
As some have long- agone.' 

The words underneath the verses were, ( This stage was 
built to punish such upon, who, through timorousness or 
mistrust, shall be afraid to go further on pilgrimage. Also 
on this stage both Mistrust and Timorous were burnt 
through the tongue with a hot iron, for endeavouring to 
hinder Christian on his journey/ 

Then said Mercy, This is much like to the saying of the 
Beloved, " What shall be given unto thee ; or what shall 
be done unto thee, thou false tongue ; sharp arrows of the 
mighty, with coals of juniper." 1 * 

So they went on till they came within sight of the lions. 
Now Mr. Great-heart was a strong man, so he was not 
afraid of a lion : but yet, when they were come up to the 
place where the lions were, the boys that went before were 
glad to cringe behind, for they were afraid of the lions ; so 
they stept back and went behind. At this their Guide 
smiled, and said, How now, my boys, do you love to go 
before when no danger doth approach, and love to come 
behind so soon as the lions appear ? 

Now, as they went on, Mr. Great-heart drew his sword, 

1 Psalm cxx. 3, 4. 



* The word David, signifies beloved. We should he very cautious not to 
speak any thing which may discourage such as seem disposed to a religious 
life ; lest we should be found to have abetted the enemy who spares no pains 
to seduce them back again into the world. Even the unbelieving fears and 
complaints of weak and tempted Christians should be repressed before persona 
of this description : how great then will be the guilt of those who stifle their 
own convictions, and act contrary to their conscience, from fear of reproach 
or persecution, and then employ themselves in dissuading others from serving 
God! 




M* Q-RP, AT1 TRAT ?T DKEW TLI s 5W0EJD , WITH INTENT TO 
1CAKE A -WKT TOR THE PILGKRIMS ." 



THE LIONS BACKED BY GIANT GRIM. 335 

with intent to make a way for the pilgrims, in spite of the 
lions. Then there appeared one, that it seems had taken upon 
him to back the lions ; and he said to the pilgrims' guide, 
What is the cause of your coming hither? Now the name 
of that man was Grim, or Bloody-man, because of his 
slaying of pilgrims ; and he was of the race of the giants. 

Then said the pilgrims' guide, These women and chil- 
dren are going on pilgrimage ; and this is the way they 
must go; and go it they shall, in spite of thee and the 
lions. 

Grim. This is not their way, neither shall they go 
therein. I am come forth to withstand them, and to that 
end will back the lions. 

Now, to say the truth, by reason of the fierceness of the 
lions, and of the grim carriage of him that did back them, 
this way had of late lain much unoccupied, and was 
almost all grown over with grass. 

Then said Christiana, Though the highways have been 
unoccupied heretofore, and though the travellers have 
been made in times past to walk through by-paths, it 
must not be so now I am risen, " Now I am risen a mo- 
ther in Israel." \ 

Then he swore by the lions, but it should : and there- 
fore bid them turn aside, for they should not have passage 
there. But their guide made first his approach unto 
Grim, and laid so heavily on him with his sword, that he 
forced him to retreat. 

Then said he that attempted to back the lions, "Will you 
slay me upon mine own ground ? 

Gr.-h. It is the King's highway that we are in, and in 
this way it is that thou hast placed the lions ; but these 
women and these children, though weak, shall hold on 

1 Judges v. 6, 7. 



336 GRIM SLAIN. THE PILGRIMS PASS ON. 

their way in spite of the lions. And with that he gave 
him again a downright blow, and brought him upon his 
knees. With this blow he also broke his helmet, and with 
the next cut off an arm. Then did the giant roar so 
hideously that his voice frightened the women ; and yet they 
were glad to see him lie sprawling upon the ground. 
Now the lions were chained, and so of themselves could 
do nothing. Wherefore, when old Grim, that intended to 
back them, was dead, Great-heart said to the pilgrims, 
Come now, and follow me, and no hurt shall happen to 
you from the lions. They therefore went on, but the 
women trembled as they passed by them : the boys also 
looked as if they would die : but they all got by without 
further hurt.* 



* It is not very easy to determin the precise idea of the author, in each 
of the giants who assault the pilgrims, and are slain hy the conductor and 
his assistants. Some have supposed that unbelief is here meant: hut Grim 
and Bloody-man seem not to be apposite names for this inward foe ; nor can 
it be conceived that unbelief should more violently assault those who are 
under the care of a valiant conductor, than it had done the solitary pilgrim. 
I apprehend, therefore, that this giant was intended for the emblem of cer- 
tain active men, who busied themselves in framing and executing persecuting 
statutes ; which was done more violently at the time when this was written 
than it had been before. Thus the temptation to fear man, which at all 
times assaults the believer when required to make an open profession of his 
faith, was exceedingly increased : and, as heavy fines and severe penalties, 
in accession to reproach and contempt, deterred men from joining* themselves 
in communion with dissenting churches, that way was almost unoccupied, 
and the travellers went through by-paths, according to the author's senti- 
ments on the subject. But the preaching of the gospel, by which the minis- 
ters of Christ wielded " the sword of the Spirit," overcame this enemy : for 
the example and exhortations of such courageous combatants animated even 
weak believers to overcome their fears, and to act according to their con- 
sciences, leaving the event to God. — This seems to have been the author's 
meaning ; and perhaps he also intended to encourage his brethren boldly to 
persevere in resisting such persecuting statutes, confidently expecting that 



THEY REACH THE PORTER* S LODGE, 337 

Now, when they were within sight of the porter's lodge, 
they soon came up unto it : but they made the more haste 
after this to go thither ; because it is dangerous travelling 
there in the night. So when they were come to the gate, 
the guide knocked, and the porter cried, Who is there ? 
But, as soon as the guide had said, It is I, he knew his 
voice, and came down ; for the guide had oft before that 
come thither as a conductor of pilgrims. When he was 
come down, he opened the gate, and seeing the guide 
standing just before it, (for he saw not the women, for 
they were behind him,) he said unto him, How now, Mr. 
Great-heart, what is your business here so late at night ? 
I have brought, said he, some pilgrims hither, where, by 
my Lord's commandment, they must lodge. I had been 
here some time ago, had I not been opposed by the giant 
that used to back the lions. But I, after a long and tedious 
combat with him, have cut him off, and have brought the 
pilgrims hither in safety. 

Por. Will not you go in and stay till morning ? 

Gr.-h. No, I will return to my Lord to-night. 

Chr. Oh, Sir, I know not how to be willing you should 
leave us in our pilgrimage, you have been so faithful and 
so loving to us, you have fought so stoutly for us, you 
have been so hearty in counselling of us, that I shall never 
forget your favour towards us. 

Then said Mercy, Oh that we might have thy company 
to our journey's end ! How can such poor women as we 
hold out in a way so full of troubles as this way is, without 
a friend or defender ? 

Then said James, the youngest of the boys, Pray, Sir, 

they should prevail for the repeal of them ; hy which, as by the death of the 
giant, the pilgrims might he freed from additional terror, in acting con- 
sistently with their avowed principles. 

Z 



338 AND ARE CORDIALLY WELCOMED. 

be persuaded to go with us and help us, because we are 
so weak, and the way so dangerous as it is. 

Gr.-h. I am at my Lord's commandment : if be shall 
allot me to be your guide quite through, I will willingly 
wait upon you. But here you failed at first ; for, when 
he bid me come thus far with you, then you should have 
begged me of him to have gone quite through with you, 
and he would have granted your request.* However, at 
present I must withdraw ; and so good Christiana, Mercy, 
and my brave children, Adieu. 

Then the porter, Mr. Watchful, asked Christiana of her 
country, and of her kindred : and she said, I came from 
the city of Destruction ; I am a widow-woman, and my 
husband is dead, his name was Christian, the pilgrim. 
How ! said the porter, was he your husband ? Yes, said 
she, and these his children ; and this (pointing to Mercy,) 
is one of my town's-women. Then the porter rang his 
bell, as at such time he is wont, and there came to the 
door one of the damsels, whose name was Humble-mind. 
And to her the porter said, Go tell it within, that Chris- 
tiana, the wife of Christian, and her children, are come 
hither on pilgrimage. She went in, therefore, and told it. 
But oh what noise for gladness was therein, when the 
damsel did but drop that out of her mouth ! 

So they came with haste to the porter, for Christiana 
stood still at the door. Then some of the most grave said 



* We are repeatedly reminded, with great propriety, that we ought to he very 
particular and explicit in all our prayers, especially in every thing- pertaining 
to our spiritual advantage. The removal of faithful ministers, or the fear of 
losing them, may often remind Christians that ' here they have failed ;' they 
have not sufficiently valued and prayed for them j or, making sure of their 
continuance, from apparent prohahilities, they have not made that the subject 
of their peculiar requests, and therefore, are rebuked by the loss of them. 



THEY FEAST ON THE PASCHAL LAMB. 339 

unto her, Come in, Christiana, come in, thou wife of that 
good man, come in, thou blessed woman, come in, with 
all that are with thee. So she went in, and they followed 
her that were her children and her companions. Now 
when they were gone in they were had into a large room, 
and bid to sit down : so they sat down, and the chief of 
the house were called to see and welcome the guests. 
Then they came in, and, understanding who they were, 
did salute each other with a kiss, and said, Welcome, ye 
vessels of the grace of God, welcome unto us who are your 
faithful friends.* 

Now, because it was somewhat late, and because the 
pilgrims were weary with their journey, and also made 
faint with the sight of the fight and the terrible lions, 
they desired, as soon as might be, to prepare to go to rest. 
Nay, said those of the family, refresh yourselves with a 
morsel of meat : for they had prepared for them a lamb, 
with the accustomed sauce thereto. 1 f For the porter had 

1 Exod. xii. 3 ; John i. 29. 

* " Angels rejoice over one sinner that repenteth ;" and all who truly love 
the Lord will gladly ■welcome such as appear to he true helievers into their most 
endeared fellowship : yet there are certain individuals, who, being related to 
those that have greatly interested their hearts, or having long been remem- 
bered in their prayers, are welcomed with singular joy and satisfaction, and 
whose professed faith animates them in a peculiar manner. 

t The passover was a prefiguration of the sufferings of Christ, and of the 
believer's acceptance of him : of his professed reliance on the atoning sacri- 
fice, preservation from wrath, and the deliverance from the bondage of 
Satan, to set out on his heavenly pilgrimage. And the Lord's supper is a 
commemorative ordinance of similar import ; representing the body of Christ 
broken for our sins, and his blood shed for us ; the application of these bless- 
ings to our souls by faith, the profession of this faith, and of love to him and 
his people, influencing us to devoted self-denying obedience; and the effects 
which follow from thus ' feeding on Christ in our hearts by faith with thanks- 
giving ' in strengthening us for every conflict and service to which we are 
called. — " The unleavened bread of sincerity and truth," and " the bitter 

z 2 



340 THEY RETIRE TO REST. 

heard before of their coming, and had told it to them 
within. So when they had supped, and ended their prayer 
with a psalm, they desired they might go to rest. But 
let us, said Christiana, if we may be so bold as to choose, 
be in that chamber that was my husband's when he was 
here. So they had them up thither, and they all lay in 
a room. When they were at rest, Christiana and Mercy 
entered into discourse about things that were convenient. 

Chr. Little did I think once, when my husband went 
on pilgrimage, that I should ever have followed him. 

Mer. And you as little thought of lying in his bed, and 
in his chamber to rest as you. do now.* 

Chr. And much less did I ever think of seeing his face 
with comfort, and of worshipping the Lord the King with 
him ; and yet now I believe I shall. 

Mer. Hark, don't you hear a noise ? 

Chr. Yes, it is, as I believe, a noise of music for that 
we are here ! 

Mer. Wonderful! Music in the house, music in the 
heart, and music also in heaven, for the joy that we are here! 

Thus they talked awhile, and then betook themselves to 
sleep. So in the morning when they awaked, Christiana 
said to Mercy, What was the matter that you did laugh in 
your sleep to-night ? I suppose you was in a dream. 



herbs " of godly sorrow, deep repentance, mortification of sin, and bearing 
the cross, accompany the spiritual feast ; and even render it more relishing 1 
to the true believer, as endearing- to him Christ and his salvation. 

* A marginal note here says, " Christ's bosom is for all pilgrims." The 
sweet peace arising from calm confidence in the Saviour, the consolations of 
his Spirit, submission to his will, and the cheerful obedience of fervent love, 
gives rest to the soul, as if we were reclining on his bosom with the beloved 
disciple. 1 

1 Part i. p. 77. 



MERCY S DREAM, AND CHRISTIANAS REMARK. 341 

Mer. So I was, and a sweet dream it was : but are you 
sure I laughed ? 

Chr. Yes ; you laughed heartily. But pr'ythee, Mercy, 
tell me thy dream. 

Mer. I was dreaming that I sat alone in a solitary place, 
and was bemoaning of the hardness of my heart. Now I 
had not sat there long, but methought many were gathered 
about me to see me, and to hear what it was that I said. 
So they hearkened, and I went on bemoaning the hardness 
of my heart. At this some of them laughed at me, some 
called me a fool, and some began to thrust me about. With 
that methought I looked up, and saw one coming with 
wings towards me. So he came directly to me, and said 
Mercy, what aileth thee ? Now, when he had heard me 
make my complaint, he said, Peace be to thee : he alsc 
wiped mine eyes with his handkerchief, and clad me in 
silver and gold. He put a chain upon my neck, and ear- 
rings in mine ears, and a beautiful crown upon my head. 1 
Then he took me by the hand, and said, Mercy, come 
after me. So he went up, and I followed, till we came at a 
golden gate. Then he knocked ; and, when they within 
had opened, the man went in, and followed him up to a 
throne, upon which one sat, and he said to me, Welcome, 
daughter. The place looked bright and twinkling, like the 
stars, or rather like the sun, and I thought that I saw your 
husband there. So I awoke from my dream. — But did I 
laugh ? 

Chr. Laugh ! ay, and well you might, to see yourself 
so well. For you must give me leave to tell you, that it 
was a good dream ; and that, as you have begun to find 
the first part true, so you shall find the second at last.* 

1 Ezek. xvi. 8—13. 

* They who feel and lament the hardness of their hearts, and earnestly pray 
that they may be humbled, softened, and filled with the love of Christ, may 



342 THE PILGRIMS INVITED TO STAY AWHILE. 

" God speaks once, yea twice, yet man perceiveth it not ; 
in a dream, in a vision of the night, when deep sleep 
falleth upon men, in slumbering upon the bed." 1 We 
need not, when in bed, to lie awake to talk with God ; he 
can visit us while we sleep, and cause us then \o hear his 
voice. Our heart oft-times wakes when we sleep; and 
God can speak to that, either by words, by proverbs, by 
signs and similitudes, as well as if one was awake. 

Mer. Well, I am glad of my dream, for I hope ere long 
to see it fulfilled, to the making me laugh again. 

Chr. I think it is now high time to rise, and to know 
what we must do. 

Mer. Pray, if they advise us to stay awhile, let us 
willingly accept of the proffer. I am the willinger to stay 
awhile here, to grow better acquainted with these maids ; 
methinks, Prudence, Piety, and Charity have very comely 
and sober countenances. 

We shall see what they will do. — So, when they were 
up and ready, they came down, and they asked one another 
of their rest, and if it was comfortable, or not. 

Very good, said Mercy ; it was one of the best night's 
lodgings that ever I had in my life. 

Then said Prudence and Piety, If you will be persuaded 
to stay here a while, you shall have what the house will 
afford. 

Ay, and that with a very good will, said Charity. — So 
they consented, and stayed there for about a month or 
above, and became very profitable one to another. And, 

1 Job xxxiii. 14 — 16. 

be assured that their sorrow shall be turned into joy : though they must 
expect to be ridiculed by such as know not their own hearts. — The assurance 
that the dream should be accomplished, is grounded on the effects produced 
upon Mercy's heart ; and there is no danger of delusion when so scriptural 
an encouragement is inferred even from a dream. 



PRUDENCE CATECHISES JAMES. 343 

because Prudence would see how Christiana had brought 
up her children, she asked leave of her to catechise them : 
so she gave her free consent. Then she began with the 
youngest, whose name was James. And she said, Come, 
James, canst thou tell me who made thee ? 

Jam. God the Father, God the Son, and God the Holy 
Ghost. 

Prud. Good boy. And canst thou tell who saved thee ? 

Jam. God the "Father, God the Son, and God the Holy 
Ghost. 

Prud. Good boy still. But how doth God the Father 
save thee ? 

Jam. By his grace.* 

Prud. How doth God the Son save thee ? 

Jam. By his righteousness, and blood, and death, and life. 

Prud. And how doth God the Holy Ghost save thee? 

Jam. By his illumination, by his renovation, and by his 
preservation. 

Then said Prudence to Christiana, You are to be com- 
mended for thus bringing up your children. I suppose I 
need not ask the rest these questions, since the youngest 
of them can answer them so well. I will therefore now 
apply myself to the next youngest. 

Then she said, Come, Joseph, (for his name was Joseph), 
will you let me catechise you ? 

* Grace in this connexion, signifies unmerited mercy or favour, from 
which all the blessings of salvation flow. The Father freely gave his Son, 
to be our Redeemer, and now freely communicates his Spirit, through the 
merits and mediation of the Son, to be our Sanctifier ; and thus, with Chris^ 
he "freely gives all things " to those who are enabled truly to believe in 
him. — The important, but much neglected, duty of catechising children is 
here very properly inculcated ; without attention to which, the minister's 
labours, both in public preaching and private instruction, will be understood 
in a very imperfect degree ; and any revival of religion that takes place wilt 
probably die with the generation to which it is vouchsafed. 



344 PRUDENCE CATECHISES JOSEPH, 

Jos. With all my heart. 

Prud. What is man ? 

Jos. A reasonable creature, made so by God, as my 
brother said. 

Prud. What is supposed by this word, saved? 

Jos. That man by sin has brought himself into a state 
of captivity and misery. 

Prud, What is supposed by his being saved by the 
Trinity ? 

Jos. That sin is so great and mighty a tyrant, that none 
can pull us out of its clutches, but God ; and that God is 
so good and loving to man, as to pull him indeed out of 
this miserable state. 

Prud. What is God's design in saving poor man? 

Jos. The glorifying of his name, of his grace, and justice, 
&c. and the everlasting happiness of his creature. 

Prud. Who are they that must be saved ? 

Jos. Those that accept of his salvation.* 

Prud. Good boy, Joseph; thy mother has taught thee 
well, and thou hast hearkened to what she has said unto 
thee. 

Then said Prudence to Samuel, (who was the eldest son 
but one,) Come, Samuel, are you willing that I should 
catechise you also ? 

Sam. Yes, forsooth, if you please. 

* The young' pupil here is not taught to answer systematically, All the 
elect ; but practically, ' Those that accept of his salvation.' This is perfectly 
consistent with the other ; hut it is suited to instruct and encourage the 
learner, who would he perplexed, stumbled, or misled by the other view of the 
same truth. — Thus our Lord observed to his disciples, " I have many things 
to say unto you, but ye cannot bear them now ;" and Paul fed the Corin- 
thians " with milk and not with meat ; for they were not able to bear it." — 
How beneficial would a portion of the same heavenly wisdom prove to the 
modern friends of evangelical truth ! And how absurd is it to teach the hardest 
lessons to the youngest scholars in the school of Christ. 



SAMUEL AND MATTHEW. 345 

Prud. What is heaven ? 

Sam. A plaoe and state most blessed, because God 
dwelleth there. 

Prud. What is hell? 

Sam. A place and state most woeful, because it is the 
dwelling-place of sin, the devil, and death. 

Prud. Why wouldest thou go to heaven ? 

Sam. That I may see God, and serve him without 
weariness ; that I may see Christ, and love him everlast- 
ingly ; that I may have that fulness of the Holy Spirit 
in me, that I can by no means here enjoy. 

Prud. A very good boy, and one that has learned well. 
— Then she addressed herself to the eldest, whose name 
was Matthew ; and she said to him, Come, Matthew, shall 
I also catechise you ? 

Mat. With a very good will. 

Prud. I ask, then, if there was ever any thing that had 
a being antecedent to, or before, God ? 

Mat. No ; for God is eternal ; nor is there any thing, 
excepting himself, that had a being until the beginning 
of the first day : " For in six days the Lord made heaven 
and earth, the sea, and all that in them is." 

Prud. What do you think of the Bible ? 

Mat. It is the holy word of God. 

Prud. Is there nothing written therein bat what you 
understand ? 

Mat. Yes, a great deal. 

Prud. What do you do when you meet with places 
therein that you do not understand ? 

Mat. I think God is wiser than I.* I pray also that 

* We ought not to think ourselves capable of comprehending- all the mys- 
teries of revelation, or informed of all that can he known concerning- them : 
yet we should not make our incapacity a reason for neglecting those parts of 
scripture which we do not at present understand; hut, uniting humble dili- 



346 



MERCY HAS A SUITOR. 



he will please to let me know all therein, that he knows 
will be for my good. 

Prud. How believe you as touching the resurrection of 
the dead? 

Mat. I believe they shall rise, the same that was buried : 
the same in nature, though not in corruption. And I be- 
lieve this upon a double account : first, because God has 
promised it : secondly, because he is able to perform it. 

Then said Prudence to the boys, You must still hearken 
to your mother, for she can teach you. more. You must 
also diligently give ear to what good talk you shall hear 
from others : for your sakes do they speak good things. 
Observe also, and that with carefulness, what the heavens 
and the earth do teach you : but especially be much in 
the meditation of that book that was the cause of your 
fathers becoming a pilgrim. I, for my part, my children, 
will teach you what I can while you are here, and shall 
be glad if you will ask me questions that tend to godly 
edifying. 

ow by that the pilgrims had been 
at this place a weei Mercy had a 
visitor, that pretended some good- 
will unto her, and his name was 
Mr. Brisk, a man of some breed- 
ing, and that pretended to reli- 
gion ; but a man that stuck very 
close to the world. So he came 
once or twice, or more, to Mercy, 

gence with fervent prayer, we should wait for further light and knowledge, 
in all things conducive to our good. There may he many parts of scripture 
which would not he useful to us, if we could understand them ; though they 
have heen, are, or will he useful to others ; and our inahility to discover the 
meaning of these passages may teach us humility, and submission to the de- 
cisions of our infallible instructor. 




SHE TAKES COUNSEL WITH THE MAIDENS. 347 

and offered love unto her. — Now Mercy was of a fair coun- 
tenance, and therefore the more alluring. Her mind also 
was to be always busying of herself in doing ; for, when 
she had nothing to do for herself, she would be making 
of hose and garments for others, and would bestow them 
upon them that had need. And Mr. Brisk, not knowing 
where or how she disposed of what she made, seemed to 
be greatly taken, for that he found her never idle. I will 
warrant her a good housewife, quoth he to himself.* 

Mercy then revealed the business to the maidens that 
were of the house, and inquired of them concerning him, 
for they did know him better than she. So they told her, 
that he was a very busy young man, and one that pre- 
tended to religion ; but was, as they feared, a stranger to 
the power of that which is good. 

Nay then, said Mercy, I will look no more on him ; for 
I purpose never to have a clog to my soul. 

Prudence then replied, that there needed no great matter 
of discouragement to be given to him ; for continuing so, 
as she had begun, to do for the poor would quickly cool 
his courage. 

So the next time he comes he finds her at her old work, 
a making of things for the poor. Then said he, What 
always at it ? Yes, said she, either for myself or for others. 

* Designing men will often assume an appearance of religion, in order to 
insinuate themselves into the affections of such, pious young women as are on 
some accounts agreeahle to them ; and thus many are drawn into a most dan- 
gerous snare. This incident therefore is very properly introduced, and is 
replete with instruction. At the same time an important intimation is given 
concerning the manner, in which those who are not taken up with the care of 
a family may profitahly employ their time, adorn the gospel, and he useful in 
the church and the community. It is much hetter to imitate Dorcas, who 
" through faith obtained a good report," in making garments for the poor, 
than to waste time and money in frivolous amusements, or needless decora- 
tions ; or even in the more elegant and fashionable accomplishments. 



348 MERCYS SUITOR FORSAKES HER. 

And what canst thou earn a day ? quoth he. I do these 
things, said she, that I may be " rich in good works, lay- 
ing up a good foundation against the time to come, that I 
may lay hold of eternal life." l Why pr'ythee what dost 
thou do with them ? said he. Clothe the naked, said she. 
With that his countenance fell. So he forebore to come 
to her again. And when he was asked the reason why, 
he said, that Mercy was a pretty lass, but troubled with ill 
conditions. 

When he had left her, Prudence said, Did I not tell 
thee, that Mr. Brisk would soon forsake thee ? yea, he will 
raise up an ill report of thee : for, notwithstanding his 
pretence to religion, and his seeming love to Mercy, yet 
mercy and he are of tempers so different, that I believe 
they will never come together.* 

1 1 Tim. vi. 17—19. 

* Young 1 people ought not wholly to follow their own judgment in this most 
important concern, on which the comfort and usefulness of their whole future 
lives in a great measure depend : and yet it is equally dangerous to advise 
with improper counsellors. — The names of the maidens of the house shew 
what kind of persons should he consulted : and, when such friends are of 
opinion that there is danger of a clog, instead of a helper, in the way of 
heaven, all who love then* own souls will speedily determine to reject the 
proposal, however agreeable in other respects. The apostolic rule, " Only in 
the Lord," is absolute : the most upright and cautious may indeed be deceived ; 
but they, who neglect to ask, or refuse to take, counsel, will be sure to smart 
for their folly, if they be indeed the children of God. An unbelieving part- 
ner must be a continual source of anxiety and uneasiness ; a thorn in the 
side ; and a hindrance to all family religion, and the pious education of chil- 
dren ; who generally adhere to the maxims and practices of the ungodly 
party. Nothing tends more than such marriages to induce a declining state 
of religion : or indeed more plainly shews that it is already in a very unpros- 
perous state. But, when Christians plainly avow their principles, purposes, 
and rules of conduct, they may commonly detect and shake off such selfish 
pretenders, while the attempts made to injure their characters will do them 
no material detriment, and will render them more thankful for having escaped 
the snare. 



MERCY AT PRESENT LITTLE REGARDED. 349 

Mer. I might have had husbands before now, though I 
spoke not of it to any : but they were such as did not like 
my conditions, though never did any of them find fault 
with my person. So they and I could not agree. 

Prttd. Mercy in our days is little set by, any further 
than as to its name : the practice, which is set forth by 
the conditions, there are but few that can abide. 

Well, said Mercy, if nobody will have me, I will die a 
maid, or my conditions shall be to me as a husband ; for I 
cannot change my nature : and to have one that lies cross 
to me in this, that I purpose never to admit of as long as 
I live. I had a sister named Bountiful, married to one of 
these churls : but he and she could never agree : but 
because my sister was resolved to do as she had begun, 
that is, to shew kindness to the poor, therefore her husband 
first cried her down at the cross, and then turned her out 
of his doors. 

Prud. And yet he was a professor, I warrant you. 

Mer. Yes, such a one as he was, and of such as the 
world is now full : but I am for none of them all. 

Now Matthew, the eldest son of Christiana, fell sick, 
and his sickness was sore upon him, for he was much 
pained in his bowels, so that he was with it, at times, 
pulled, as it were, both ends together. There dwelt also 
not far from thence one Mr. Skill, an ancient and well- 
approved physician. So Christiana desired it, and they 
sent for him, and he came. When he had entered the 
room, and had a little observed the boy, he concluded that 
he was sick of the gripes. Then he said to his mother, 
What diet hath Matthew of late fed upon ? Diet, said 
Christiana, nothing but what is wholesome. The physician 
answered, This boy has been tampering with something 



350 MATTHEW IS SICK. 

that lies in his maw undigested, and that will not away 
without means ; and I tell you he must be purged, or else 
he will die. 

Then said Samuel, Mother, what was that which my 
brother did gather and eat, so soon as we were come from 
the gate that is at the head of this way ? You know that 
there was an orchard on the left hand, on the other side of 
the wall, and some of the trees hung over the wall, and my 
brother did pluck and did eat. 

True, my child, said Christiana, he did take thereof, and 
did eat ; naughty boy as he was : I chid him, and yet he 
would eat thereof. 

Skill. I knew he had eaten something that was not 
wholesome food ; and that food, to wit, that fruit is even 
the most hurtful of all. It is the fruit of Beelzebub's 
orchard. I do marvel that none did warn you of it : many 
have died thereof. 

Then Christiana began to cry ; and she said, O naughty 
boy ! and, O careless mother ! what shall I do for my son ?* 

Skill. Come, do not be too dejected ; the boy may do 
well again, but he must purge and vomit. 

* Sin, heedlessly or wilfully committed after the Lord has spoken peace to 
our souls, often produces great distress long- afterwards ; and sometimes dark- 
ness and discouragement oppress the mind, when the special cause of them 
is not immediately recollected : for we have grieved the Holy Spirit, and he 
withholds his consolations. In this case we should adopt the prayer of Job, 
" Do not condemn me ; shew me wherefore thou contendest with me :" and 
this inquiry will often be answered by the discourse of skilful ministers, and 
the faithful admonitions of our fellow Christians. — When hopeful professors 
are greatly cast down, it is not wise to administer cordials to them imme- 
diately ; but to propose such questions as may lead to a discovery of the 
concealed cause of their distress. Thus it will often be found that they have 
been tampering with forbidden fruit ; which discovery may tend to their hu- 
miliation, and produce a similar effect on those who have neglected their duty, 
by suffering others to sin without warning or reproof. 



HE RELUCTANTLY TAKES THE MEDICINE. 351 

Chr. Pray, Sir, try the utmost of your skill with him, 
whatever it costs. 

Skill. Nay, I hope I shall be reasonable. — So he made 
him a purge, but it was too weak ; it was said it was made 
of the blood of a goat, the ashes of a heifer, and with some 
of the juice of hyssop, &C. 1 "When Mr. Skill had seen that 
that purge was too weak, he made him one to the purpose ; 
it was made Ex came et sanguine Christi ; 2 (you know 
physicians give strange medicines to their patients :) and 
it was made up into pills, with a promise or two, and a 
proportionable quantity of salt. 3 Now he was to take them 
three at a time, fasting, in half a quarter of a pint of the 
tears of repentance. 4 When this potion was prepared, and 
brought to the boy, he was loath to take it, though torn 
with the gripes as if he should be pulled in pieces. Come, 
come, said the physician, you must take it. It goes against 
my stomach, said the boy. I must have you take it, said 
his mother. I shall vomit it up again, said the boy. 
Pray, sir, said Christiana to Mr. Skill, how does it taste ? 
It has no ill taste, said the doctor; and with that she 
touched one of the pills with the tip of her tongue. Oh, 
Matthew, said she, this potion is sweeter than honey. If 
thou lovest thy mother, if thou lovest thy brothers, if thou 
lovest Mercy, if thou lovest thy life, take it. So with 
much ado, after a short prayer for the blessing of God 
upon it, he took it, and it wrought kindly with him. It 
caused him to purge, to sleep, and to rest quietly ; it put 
him into a fine heat and breathing sweat, and rid him of 
his gripes.* 

1 Heb ix. 13, 19 ; x. 1-4. 2 John vi. 54—57; Heb. ix. 14. 

3 Mark ix. 49. 4 Zech. xii. 10. 



* To support the allegory, the author gives the physician's prescription in 
Latin ; but he adds in the margin, with admirable modesty, ' The Latin, I 



352 HE RECOVERS. THE MEDICINE EXCELLENT. 

So in a little time he got up, and walked about with a 
staff, and would go from room to room, and talk with 
Prudence, Piety, and Charity, of his distemper, and how 
he was healed. 

So when the boy was healed, Christiana asked Mr. Skill, 
saying, Sir, what will content you for your pains and care 
to me, and of my child ? And he said, You must pay the 
master of the college of Physicians, according to rules made 
in that case and provided. 1 

But, Sir, said she, what is this pill good for else ? 

Skill. It is an universal pill; it is good, against all 
diseases that pilgrims are incident to : and, when it is well 
prepared, will keep good time out of mind. 

Chr. Pray, Sir, make me up twelve boxes of them : for, 
if I can get these, I will never take other physic. 

Skill. These pills are good to prevent diseases, as well 
as to cure when one is sick. Yea, I dare say it, and stand 
to it, that if a man will but use this physic as he should, 
it will make him live for ever. 2 But, good Christiana, 
thou must give these pills no other way but as I have 

1 Heb. xiii. 11—15. 2 John vi. 58. 

borrow.' — " Without the shedding of blood, there is no remission of sins," or 
true peace of conscience : " the blood of bulls and goats cannot take away 
sin :" nothing therefore, can bring' health and cure, in this case, but the 
' body and blood of Christ,' as broken and shed for our sins. These blessings 
are made ours by faith exercised on the promises of God ; the sanctifying 
grace of the Holy Spirit, which seasons our words and actions as with ' salt,' 
always connects with living faith ; and godly sorrow, working genuine repen- 
tance, is renewed every time we look to the Saviour, whom we have pierced 
by our recent offences, and of whom we again seek forgiveness. The natural 
pride, stoutness, and unbelief of our hearts, render us very reluctant to this 
humiliating method of recovering peace and spiritual strength ; and this often 
prolongs our distress : yet nothing yields more unalloyed comfort, than thus 
abasing ourselves before God, and relying on his mercy through the atonement 
and mediation of his beloved Son. 



Matthew's questions to prudence. 353 

prescribed : for if you do they will do no good.* — So he 
gave unto Christiana physic for herself, and her boys, and 
for Mercy ; and bid Matthew take heed how he eat any 
more green plums ; and kissed him, and went his way. 

It was told you before, that Prudence bid the boys, that 
at any time they would, they should ask her some questions 
that might be profitable, and she would say something to 
them. 

Then Matthew, who had been sick, asked her, Why, for 
the most part, physic should be bitter to our palates ? 

Prud. To shew how unwelcome the word of God, and 
the effects thereof, are to a carnal heart. 

Mat. Why does physic, if it does good, purge, and cause 
to vomit ? 

Prud. To shew, that the word, when it works effectually, 
cleanseth the heart and mind. For, look, what the one 
doeth to the body, the other doeth to the soul. 

Mat. What should we learn by seeing the flame of our 
fire go upwards ? and by seeing the beams and sweet in- 
fluences of the sun strike downwards ? 

Prud, By the going up of the fire we are taught to 
ascend to heaven, by fervent and hot desires. And by the 
sun's sending his heat, beams, and sweet influence down- 
wards, we are taught that the Saviour of the world, though 
high, reaches down with his grace and love to us below. 
Mat. Where have the clouds their water? 



* This hint should be carefully noted. Numbers abuse the doctrine of free 
salvation by the merit and redemption of Christ, and presume on forgiveness, 
when they are destitute of genuine repentance, and give no evidence of sanc- 
tification. But this most efficacious medicine in that case will ' do no 
good :' or rather the perverse abuse of it will increase their guilt and tend to 
harden their hearts in sin. 

2 A 






354 THE SPRINGS, THE CANDLE, AND THE PELICAN. 

Prud. Out of the sea. 

Mat. What may we learn from that ? 

Prud. That ministers should fetch their doctrine from 
God. 

Mat. Why do they empty themselves upon the earth ? 

Prud. To shew that ministers should give out what they 
know of God to the world. 

Mat. Why is the rainbow caused by the sun ? 

Prud. To shew, that the covenant of God's grace is con- 
firmed to us in Christ. 

Mat. Why do the springs come from the sea to us 
through the earth ? 

Prud. To shew that the grace of God comes to us through 
the body of Christ. 

Mat. Why do some of the springs rise out of the top of 
high hills ? 

Prud. To shew that the Spirit of grace shall spring up 
in some that are great and mighty, as well as in many that 
are poor and low. 

Mat. Why doth the fire fasten upon the candle wick ? 

Prud. To shew that, unless grace doth kindle upon the 
heart, there will be no true light of life in us. 

Mat. Why is the wick, and tallow, and all spent, to 
maintain the light of the candle ? 

Prud. To shew that body and soul, and all, should be 
at the service of, and spend themselves to maintain in good 
condition, that grace of God that is in us. 

Mat. Why doth the pelican pierce her own breast with 
her bill ? 

Prud. To nourish her young ones with her blood ; and 
thereby to shew that Christ the blessed so loveth his young, 
his people, as to save them from death by his blood. 

Mat. What may one learn by hearing the cock crow ? 



PILGRIMS PREPARE TO DEPART. 355 

Prud. Learn to remember Peter's sin and Peter's re- 
pentance. The cock's crowing shews also that day is com- 
ing on : let then the crowing of the cock put thee in mind 
of that last and terrible day of judgment. 

Now about this time their month was out : wherefore 
they signified to those of the house that it was convenient 
for them to up and be going. Then said Joseph to his 
mother, It is convenient that you forget not to send to the 
house of Mr. Interpreter, to pray him to grant that Mr. 
Great-heart should be sent unto us, that he may be our 
conductor the rest of our way. Good boy, said she, I had 
almost forgot. So she drew up a petition, and prayed Mr. 
Watchful the porter to send it by some fit man to her 
good friend Mr. Interpreter ; who, when it was come, and 
he had seen the contents of the petition, said to the mes- 
senger, Go, tell them that I will send him.* 

When the family, where Christiana was, saw that they 
had a purpose to go forward, they called the whole house 
together, to give thanks to their King for sending of them 
such profitable guests as these. Which done, they said 
unto Christiana, And shall we not shew thee something, 
according as our custom is to do to pilgrims, on which 
thou mayest meditate when thou art on the way? So they 
took Christiana, her children, and Mercy into the closet, 
and shewed them one of the apples that Eve ate of, and 
that she also did give to her husband, and that for the 



* This may be applied to the case of persons who are unavoidably removed 
from those places, where they first made an open profession of the faith. Tho 
vigilant pastor, who can no longer watch for their souls, will earnestly recom- 
mend them to the care of some other minister, and join with them in prayer, 
that the same faithful services, or better, may be rendered them by other 
servants of their common Lord. 

2 a 2 



356 EVE S APPLE AND JACOB'S LADDER. 

eating of which they were both turned out of paradise : 
and asked her. What she thought that was ? Then Chris- 
tiana said, It is food or poison, I know not which. So 
they opened the matter to her, and she held up her hands 
and wondered. 1 * 

Then they had her to a place and shewed her Jacob's 
ladder. Now at that time there were some angels ascend- 
ing upon it. So Christiana looked and looked to see the 
angels go up ; so did the rest of the company. 2 Then they 
were going into another place, to shew them something 
else : but James said to his mother, Pray bid them stay a 
little longer, for this is a curious sight. So they turned 
again, and stood feeding their eyes on this so pleasant a 
prospect.f — After this, they had them into a place where 
there did hang up a golden anchor : so they bid Christiana 
take it down ; for, said they, you shall have it with you, 
for it is of absolute necessity that you should, that you 

1 Gen. iii. 1 — 6; Rom. vii. 24. 2 Gen. xxviii. 12. 



* The nature of the first transgression; the ambiguous insinuations by 
which the tempter seduced Eve, and, by her, Adam ; the motives from which 
they ate the forbidden fruit ; and the dreadful disnppointment that followed; 
with all the aggravations and consequences of that most prolific offence, which 
contained in it, as in miniature and embryo, all future sins ; are very instruc- 
tive and affecting to the pious mind. For the enemy still proceeds against 
us according to the same general plan ; suggesting hard thoughts of God, 
doubts about the restrictions and threatenings of his word, proud desires of 
independence or useless knowledge, hankerings after forbidden indulgence, 
and hopes of enjoying the pleasures of sin, without feeling 1 the punishment 
denounced against transgressors. 

t Christ, in his person and offices, is the medium of communication between 
heaven and earth, between God and man : by him sinners come to God with 
acceptance, and God dwells with them and is glorified ; through him they 
present their worship and services and receive supplies of all heavenly bles- 
sings ; and for his sake angels delight in " ministering to the heirs of salvation," 
as instruments of his providential care over them and all their concerns. — 
This was represented or typified by Jacob's ladder. 






THE ANCHOR AND ABRAHAM OFFERING UP ISAAC. 357 

may lay hold of " that within the veil," and stand stead- 
fast in case yon should meet with turbulent weather : so 
they were glad thereof. 1 * Then they took them, and had 
them to the mount upon which Abraham our father had 
offered up Isaac his son, and shewed them the altar, the 
wood, the fire, and the knife ; for they remain to be seen 
to this very day. When they had seen it, they held up 
their hands, and blessed themselves, and said, Oh what a 
man for love to his Master, and for denial to himself, was 
Abraham ! — After they had shewed them all these things, 
Prudence took them into a dining room, where stood a 
pair of excellent virginals : so she played upon them, and 
turned what she had shewed them into this excellent song : 
saying, 

Eve's apple we have shewed you, 

Of that be you aware ; 
You have seen Jacob's ladder too, 

Upon which angels are ; 
An anchor you received have ; 

But let not this suffice, 
Until with Abra'am you have gave 

Yovr best of sacrifice. 

Now about this time one knocked at the door : so the 
porter opened, and, behold, Mr. Great-heart was there. 
But when he was come in, what joy was there I for it 
came now fresh again into their minds, how but a while 

1 Joeliii. 16; Heb. vi. 19. 

* The hope of glory, or of the fulfilment of all God's promises to our souls, 
is the golden anchor, by which we must be kept steadfast in the faith, and 
encouraged to abide in our proper station, amidst the storms of temptation, 
affliction, and persecution. This it will certainly eifect, provided it be genuine 
and living, grounded on the word of God, springing from faith in his Son, 
warranted by the experience of his grace, and accompanied by prevailing 
desires of a holy felicity, in the presence, favour, and service of the Lord. 



558 GREAT-HEART ARE IVES. 

ago he had slain old Grim Bloody-man the giant, and 
had delivered them from the lions. 

Then said Mr. Great-heart to Christiana, and to Mercy, 
My Lord hath sent each of you a bottle of wine, and also 
some parched corn, together with a couple of pomegranates ; 
he also sent the boys some figs and raisins ; to refresh you 
in your way. 

Then they addressed themselves to their journey ; and 
Prudence and Piety went along with them. When they 
came at the gate, Christiana asked the porter, if any of 
late went by. He said, No, only one, some time since, 
who also told me that of late there had been a great rob- 
bery committed on the King's highway, as you go ; but, 
said he, the thieves are taken, and will shortly be tried for 
their lives. Then Christiana and Mercy were afraid ; but 
Matthew said, Mother, fear nothing, as long as Mr. Great- 
heart is to go with us, and to be our conductor. 

Then said Christiana to the porter, Sir, I am much 
obliged to you for all the kindnesses that you have shewed 
to me since I came hither; and also that you have been 
so loving and kind to my children : I know not how to 
gratify your kindness ; wherefore, pray, as a token of my 
respects to you, accept of this small mite. So she put a 
gold angel into his hand ; and he made her a low obeisance, 
and said, " Let thy garments be always white, and let thy 
head want no ointment." Let Mercy live and not die, 
and let not her works be few. And to the boys he said, 
Do you flee youthful lusts, and follow after godliness with 
them that are grave and wise ; so shall you put gladness 
into your mother's heart, and obtain praise of all that are 
sober-minded. — So they thanked the porter and departed. 

Now I saw in my dream, that they went forward, until 
they were come to the brow of the hill, where Piety, 



THE SINGING BIRDS. 359 

bethinking herself, cried out, Alas ! I have forgot what I 
intended to bestow upon Christiana and her companions ; 
1 will go back and fetch it. So she ran and fetched it. 
When she was gone, Christiana thought she heard in a 
grove, a little way off on the right hand, a most curious 
and melodious note, with words much like these : 

' Through all my life thy favour is 
So frankly shew'd to me, 
That in thy house for evermore 
My dwelling place shall he.' 

And listening still she thought she heard another answer 
it, saying, 

* For why ? The Lord our God is good, 
His mercy is for ever sure : 
His truth at all times firmly stood, 
And shall from age to age endure.' 

So Christiana asked Prudence what it was that made 
those curious notes. They are, said she, our country 
birds ; they sing these notes but seldom, except it be at 
the spring when the flowers appear, and the sun shines 
warm, and then you may hear them all the day long. I 
often, said she, go to hear them : we also ofttimes keep 
them tame in our house. They are very fine company 
for us when we are melancholy; also they make the 
woods, and groves, and solitary places, places desirous to 
be in. 1 

By this time Piety was come again; so she said to 
Christiana, Look here, I have brought thee a scheme of 
all those things that thou hast seen at our house, upon 
which thou mayest look when thou findest thyself forgetful, 
and call those things again to remembrance, for thy edifi- 
cation and comfort. 

J Sol. Songi. 11,12. 



360 THE VALLEY OF HUMILIATION. 

Now they began to go down the hill to the valley of 
Humiliation. It was a steep hill, and the way was slip- 
pery : but they were very careful : so they got down pretty 
well. When they were down in the valley, Piety said to 
Christiana, This is the place where your husband met with 
the foul fiend Apollyon, and where they had the great 
fight that he had : I know you cannot but have heard 
thereof. But be of good courage, as long as you have 
here Mr. Great-heart to be your guide and conductor, we 
hope you will fare the better. — So when these two had 
committed the pilgrims unto the conduct of their guide, 
he went forward, and they went after. 

Then said Mr. Great-heart, We need not be so afraid of 
this valley, for there is nothing to hurt us unless we pro- 
cure it ourselves. It is true, Christian did here meet with 
Apollyon, with whom he had also a sore combat; but 
that fray was the fruit of those slips that he got in his 
going down the hill : for they that get slips there, must 
look for combats here. And hence it is that this valley 
has got so hard a name. For the common people, when 
they hear that some frightful thing has befallen such an 
one, in such a place, are of opinion that that place is 
haunted with some foul fiend or evil spirit ; when, alas ! 
it is for the fruit of their doing that such things do befal 
them there. 

This valley of Humiliation is of itself as fruitful a place 
as any the crow flies over ; and I am persuaded, if we 
could hit upon it, we might find somewhere hereabout 
something that might give us an account why Christian 
was so hardly beset in this place. 

Then James said to his mother, Lo, yonder stands a 
pillar, and it looks as if something was written thereon ; 
let us go and see what it is. So they went, and found 



A RECORD OF CHRISTIAN'S SLIPS. 3fil 

there written, e Let Christian's slips, before he came hither, 
and the burden that he met with in this place, be a 
warning to those that come after/ Lo, said their guide, 
did I not tell you that there was something hereabouts 
that would give intimation of the reason why Christian 
was so hard beset in this place. Then, turning to Chris- 
tiana, he said, No disparagement to Christian, more than 
to many others whose hap and lot it was. For it is easier 
going up than down this hill, and that can be said but of 
few hills in all these parts of the world. But we will leave 
the good man, he is at rest : he also had a brave victory 
over his enemy : let Him grant that dwelleth above that 
we fare no worse, when we come to be tried, than he !* 



* As the author here evidently alluded to some particulars in his own 
experience, a more explicit account of these slips would have heen very inter- 
esting 1 and instructive ; but, as it is, we can only conjecture his meaning*. 
He probably referred to some erroneous conclusions which he had formed, 
concerning the measures of the Lord's dealings with his people, and the nature 
of their situation in this world. Having obtained peace and comfort, and 
enjoyed sweet satisfaction in communion with his brethren, he expected the 
continuance of this happy frame, and considered it as the evidence of his 
acceptance : so that afflictions and humiliating discoveries of the evils of his 
heart, by interrupting his comforts, induced him to conclude that his past 
experience was a delusion, and that God was become his enemy : and this 
unscriptural way of judging concerning his state seems to have made way for 
the dark temptations that followed. — Were it not for such mistakes, humi- 
liating dispensations and experiences would not have any necessary connexion 
with terror ; and they would give less occasion to temptations, than prosperity 
and comfort do : while a lowly condition is exempted from the numberless 
snares, encumbrances, and anxieties of a more exalted station ; and humility 
is the parent of patience, meekness, contentment, thankfulness, and every 
holy disposition that can enrich and adorn the soul. A far greater proportion 
of believers are found in inferior circumstances, than among the wealthy; 
and they who are kept low commonly thrive the best, and are most simple 
and diligent. Without poverty of spirit, we cannot possess " the unsearchable 
riches of Christ :" and more promises are made to the humble, than to any 
other character whatsoever. 



362 THE VALLEY VERY FRUITFUL. 

But we will come again to this valley of Humiliation. 
It is the best and most fruitful piece of ground in all these 
parts. It is a fat ground : and as you see, consisteth much 
in meadows ; and, if a man was to come here in the sum- 
mer-time, as we do now, if he knew not anything before 
thereof, and if he also delighted himself in the sight of 
his eyes, he might see that which would be delightful to 
him. Behold, how green this valley is ; also how beautiful 
with lilies. 1 I have also known many labouring men that 
have got good estates in this valley of Humiliation; 
(for " God resisteth the proud, but giveth more grace 
to the humble;") for indeed it is a very fruitful soil, 
and doth bring forth by handfuls. Some also have 
wished, that the next way to their Father's house were 
here, that they might be troubled no more with either 
hills or mountains to go over : but the way is the way, 
and there is an end.* 

Now, as they were going along and talking, they espied 
a boy feeding his father's sheep. The boy was in very 
mean clothes, but of a fresh and well-favoured counte- 
nance ; and as he sat by himself he sung. Hark ! said 
Mr. Great-heart, to what the shepherd's boy saith. So 
they hearkened, and he said — 

1 Sol. Song ii. 1 ; James iv. 6 ; 1 Peter v. 5. 

* The consolations of humble believers, even in their lowest abasement, 
when favoured by the exhilarating and fertilizing 1 beams of the Sun of right- 
eousness, are represented under this emblem. The lilies are the harmless and 
holy disciples of Christ, wbo adorn a poor and obscure condition of life; and 
who are an ornament to religion, being " clothed with humility." Many grow 
rich in faith and good works in retirement and obscurity ; and become averse* 
even at the call of duty, to emerge from it, lest any advancement should lead 
tbem into temptation, stir up their pride, or expose them to envy and con- 
tention. 



THE SHEPHERD'S BOY, MEAN BUT CHEERFUL. 363 

He that is down, needs fear no fall ; 

He that is low, no pride ; 
He that is humble ever shall 

Have God to he his guide. 

I am content with what I have, 

Little he it or much ; 
And, Lord, contentment still I crave, 

Because thou savest such. 

Fulness to such a burden is 

That go on pilgrimage : 
Here little, and hereafter bliss, 

Is best from age to age. 1 




1 Heb. xiii. 5. 



364 ADVANTAGES OF A LOWLY CONDITION. 

Then said the guide. Do you hear him ? I will dare to 
say, this boy lives a merrier life, and wears more of the 
herb called heart's ease in his bosom, than he that is clad 
in silk and velvet.* But we will proceed in our discourse. 

In this valley our Lord formerly had his country-house: 
he loved much to be here. He loved also to walk in these 
meadows, and he found the air was pleasant. Besides here 
a man shall be free from the noise, and from the hurry- 
ings of this life : all states are full of noise and confusion, 
only the valley of Humiliation is that empty and solitary 
place. Here a man shall not be let and hindered in his 
contemplation, as in other places he is apt to be. This is 
a valley that nobody walks in, but those that love a pil- 
grim's life. And, though Christian had the hard hap to 
meet with Apollyon, and to enter with him in a brisk en- 
counter ; yet I must tell you, that in former times men 
have met with angels here, have found pearls here, and 
have in this place found the words of life. 1 

Did I say our Lord had here in former days his country- 
house, and that he loved here to walk ? I will add, in 
this place, and to the people that live and trace these 
grounds he has left a yearly revenue, to be faithfully paid 
them at certain seasons for their maintenance by the way, 
and for their further encouragement to go on their pil- 
grimage, f 

1 Hos. xii. 4, 5. 

* Perhaps the 'shepherd's hoy' may refer to the ohscure hut quiet station 
of some pastors over small congregations, who live almost unknown to their 
brethren, hut are in a measure useful and very comfortable. 

+ Our Lord chose retirement, poverty, and an obscure station, as the rest 
and delight of his own mind ; as remote from bustle and contention, and 
favourable to contemplation and devotion : so that his appearance in a public 
character, and in crowded scenes, for the good of mankind and the glory of 
the Father, was a part of his self-denial, in which " he pleased not himself." 



FORGETFUL GREEN. 365 

Now, as they went on, Samuel said to Mr. Great-heart, 
Sir, I perceive that in this valley my father and Apollyon 
had their battle ; but whereabout was the fight ? for I per- 
ceive this valley is large. 

Gr.-h. Your father had the battle with Apollyon at a 
place yonder before us, in a narrow passage, just beyond 
Forgetful Green. And indeed that place is the most dan- 
gerous place in all these parts : for, if at any time pil- 
grims meet with any brunt, it is when they forget what 
favours they have received, and how unworthy they are of 
therm.* This is the place also where others have been 
hard put to it. — But more of the place when we are come 
to it; for I persuade myself, that to this day there re- 
mains either some sign of the battle, or some monument 
to testify that such a battle there was fought. 

Then said Mercy, I think I am as well in this valley as 
I have been any where else in all our journey : the place, 
methinks, suits with my spirit. I love to be in such 
places where there is no rattling with coaches, nor rumb- 
ling with wheels : methinks here one may, without much 

— Indeed there is a peculiar congeniality between a lowly mind and a lowly 
condition : and as much violence is done to the inclinations of the humble, 
when they are rendered conspicuous and advanced to high stations, as to those 
of the haughty, when they are thrust down into obscurity and neglect. Other 
men seem to be banished into this valley, but "the poor in spirit" love to 
walk in it : and, though some believers here struggle with distressing temp- 
tations, others in passing through it enjoy much communion with God. 

* When consolations and privileges betray us into forgetfulness of our 
entire unworthiness of such special favours, humiliating dispensations com- 
monly ensue : and these sometimes reciprocally excite murmurs and forget- 
fulness of past mercies. Thus Satan gains an opportunity of assaulting the 
soul with dreadful temptations : and, while at one moment hard thoughts of 
God, or doubts concerning the truth of his word, are suggested to our minds ; 
at the next we may be affrighted by our own dreadful rebellion and ingrati- 
tude, prompted to condemn ourselves as hypocrites, and almost driven to 
despair. 



366 MERCY IS WELL IN THE VALLEY. 

molestation, be thinking what he is, whence he came, what 
he has done, and to what the King has called him : here 
one may think, and break at heart, and melt one's spirit, 
until one's eyes become " as the fishpools of Heshbon." 
They that go rightly through this " Valley of Baca, make 
it a well ; the rain/' that God sends down from heaven 
upon them that are here, " also filleth the pools." This 
valley is that from whence also the King will give to them 
their vineyards ; l and they that go through it shall sing as 
Christian did, for all he met with Apollyon. 

It is true, said their guide, I have gone through this 
valley many a time, and never was better than when here. 
I have also been a conductor to several pilgrims, and they 
have confessed the same. "To this man will I look," 
(saith the King,) " even to him that is poor, and of a con- 
trite spirit, and that trembleth at my word." 

Now they were come to the place where the aforemen- 
tioned battle was fought. Then said the guide to Chris- 
tiana, her children, and Mercy, This is the place : on this 
ground Christian stood, and up there came Apollyon 
against him : and, look, did not I tell you, here is some of 
your husband's blood upon these stones to this day. Be- 
hold, also, how here and there are yet to be seen upon the 
place some of the shivers of Apollyon's broken darts. 
See also how they did beat the ground with their feet as 
they fought, to make good their places against each other; 
how also, with their by-blows, they did split the very stones 
in pieces. Verily Christian did here play the man, and 
shewed himself as stout as Hercules could, had he been 
there, even he himself. When Apollyon was beat, he 
made his retreat to the next valley, that is called the valley 
of the shadow of death, unto which we shall come anon. 

1 Sol. Song- vii. 4; Psalm lxxxiv. 5 — 7; Hos. ii. 15. 



MEMORIALS OF CHRISTIAN'S CONFLICT. 367 

Lo, yonder also stands a monument, on which is engraven 
this battle, and Christian's victory, to his fame throughout 
all ages.* 

So, because it stood just on the way -side before them, 
they stepped to it, and read the writing, which, word for 
word, was this : 

1 Hard by here was a battle fought, 

Most strange and yet most true ; 
Christian and Apollyon sought 

Each other to subdue. 
The man so bravely play'd the man, 

He made the fiend to fly ; 
Of which a monument I stand, 

The same to testify.' 

When they had passed by this place, they came upon 
the borders of the shadow of Death, and this valley was 
longer than the other ; a place also most strangely haunted 
with evil things, as many are able to testify : but these 
women and children went the better through it, because 
they had day-light, and because Mr. Great-heart was their 
conductor. 

When they had entered upon this valley, they thought 
that they heard a groaning, as of dead men ; a very great 
groaning. They thought also that they did hear words of 



* We ought carefully to study the records left us of the temptations, con- 
flicts, faith, patience, and victories of former believers : we should mark well, 
what wounds they received, and by what misconduct they were occasioned, 
that we may watch and pray lest we fall in like manner. We ought carefully 
to observe, how they successfully repelled the various assaults of the tempter, 
that we may learn to resist him, stedfast in the faith : and, in general, their 
triumphs should animate us, to "put on," and keep on, "the whole armour 
of God, that we may be enabled to withstand in the evil day." — On the other 
hand, such as have been rendered victorious should readily speak of their 
experiences among those that fear God, that they may be cautioned, instructed 
and encouraged by their example. 



368 THE VALLEY OF THE SHADOW OF DEATH. 

lamentation, spoken as of some in extreme torment. 
These things made the boys to quake ; the women also 
looked pale and wan : but their guide bid them be of good 
comfort. 

So they went on a little further, and they thought that 
they felt the ground begin to shake under them, as if some 
hollow place was there ; they heard also a kind of hissing, 
as of serpents, but nothing as yet appeared. Then said 
the boys, Are we not yet at the end of this doleful place ? 
But the guide also bid them be of good courage, and look 
well to their feet, lest haply, said he, you be taken in some 
snare.* 

Now James began to be sick, but I think the cause 
thereof was fear ; so his mother gave him some of that 
glass of spirits that she had given her at the Interpreter's 
house, and three of the pills that Mr. Skill had prepared, 
and the boy began to revive. Thus they went on, till they 
came to about the middle of the valley ; and then Chris- 
tiana said, Methinks I see something yonder upon the 
road before us ; a thing, of a shape such as I have not 

* The meaning- of this valley has been stated in the notes on the first part 
of the work ; and the interpretation there given is here confirmed. As it 
relates chiefly to the influence which "the prince of the power of the air" 
possesses over the imagination ; it must vary exceedingly, according to the 
constitution, animal spirits, health, education, and strength of mind or judg- 
ment of different persons. They, who are happily incapable of understanding 
either the allegory or the explanation, should beware of despising- or con- 
demning such as have been thus harassed. And, on the other hand, these 
should take care, not to consider such temptations as proofs of spiritual ad- 
vancement ; or to yield to them, as if they were essential to maturity of grace 
and experience: by which means, Satan often attains dreadful advantage. — 
It is most adviseable for tempted persons to consult some able, judicious 
minister, or compassionate and established Christian, whose counsel and prayers 
may be singularly useful in this case ; — observing the assistance which Great- 
heart gave to the pilgrims, in passing through the valley. 




: 



CTGHT, 



DARKNESS AND A TIT ACROSS THE WAY. 369 

seen. Then said Joseph, Mother, what is it ? An ugly 
thing, child ; an ugly thing, said she. But mother, what 
is it like ? said he. It is like, I cannot tell what, said 
she. And now it is but a little way off. Then said she, 
It is nigh. 

Well, said Mr. Great-heart, Let them that are most 
afraid, keep close to me. So the fiend came on, and the 
conductor met it, but when it was just come to him, it 
vanished to all their sights ; then remembered they what 
had been said some time ago, ' c Resist the devil and he 
will flee from you." 

They went therefore on, as being a little refreshed ; but 
they had not gone far, before Mercy, looking behind her, 
saw, as she thought, something almost like a lion, and it 
came a great padding pace after; and it had a hollow 
voice of roaring: and at every roar that it gave it made 
the valley echo, and all their hearts to ache, save the heart 
of him that was their guide. So it came up; and Mr. 
Great-heart went behind, and put the pilgrims all before 
him. The lion also came on apace, and Mr. Great-heart 
addressed himself to give him battle. But, when he saw 
that it was determined that resistance should be made he 
also drew back, and came no further. 1 

Then they went on again, and their conductor did go 
before them, till they came at a place where was cast up a 
pit the whole breadth of the way ; and, before they could 
be prepared to go over that, a great mist and a darkness 
fell upon them, so that they could not see. Then said the 
pilgrims, Alas ! now what shall we do ? But their guide 
made answer, Fear not, stand still, and see what an end 
will be put to this also. So they staid there, because their 
path was marred. They then also thought they did hear 

1 1 Peter v. 8. 

2 B 



370 THEY PRAY AND ARE DELIVERED. 

more apparently the noise and rushing of the enemies : the 
fire also and smoke of the pit was mnch easier to be dis- 
cerned. Then said Christiana to Mercy, Now I see what 
my poor husband went through; I have heard much of 
this place, but I never was here before now. Poor man ! 
he went here all alone, in the night ; he had night almost 
quite through the way : also these fiends were busy about 
him, as if they would have torn him in pieces. Many 
have spoken of it, but none can tell what the valley of the 
shadow of Death should mean until they come in them- 
selves. " The heart knoweth its own bitterness : a stranger 
intermeddleth not with its joy." To be here is a fearful 
thing. 

Gr.-h. This is like "doing business in great waters," or 
like going down into the deep ; this is like being " in the 
heart of the sea," and like " going down to the bottom of 
the mountains ;" now it seems as if " the earth with its 
bars were about us for ever." " But let them that walk 
in darkness, and have no light, trust in the name of the 
Lord, and stay upon their God." For my part, as I have 
told you already, I have gone often through this valley : 
and have been much harder put to it than I now am ; and 
yet you see I am alive. I would not boast, for that I am 
not mine own Saviour. But I trust we shall have a good 
deliverance. Come, pray for light to him that can lighten 
our darkness, and that can rebuke, not only these, but all 
the Satans in hell. 

So they cried and prayed, and God sent light and 
deliverance ; for there was now no let in their way, no not 
there where but now they were stopped with a pit. Yet 
they were not got through the valley: so they went on 
still, and beheld great stinks and loathsome smells to the 
great annoyance of them. Then said Mercy to Christiana, 



SAMUEL COMMENDED BY GREAT-HEART. 3*J i 

There is not such pleasant being here as at the gate, or at 
the Interpreter's, or at the house where we lay at last.* 

O but, said one of the boys, it is not so bad to go through 
here, as it is to abide here always ; and, for aught I know, 
one reason why we must go this way to the house pre- 
pared for us is, that our home might be made the sweeter 
to us. 

Well said, Samuel, quoth the guide, thou hast now spoke 
like a man. — Why, if ever I get out here again, said the 
boy, I think I shall prize light and good way better than 
ever I did in all my life.f Then said the guide, We shall 
be out by and by. 

So on they went, and Joseph said, Cannot we see to the 
end of this valley as yet ? Then said the guide, Look to 

* Whatever attempts Satan may make to terrify the believer, resolute 
resistance by faith in Christ ■will drive him away ; but if fear induces men 
to neglect the means of grace, he "will renew his assaults on the imagination, 
whenever they attempt to pray, read the Scripture, or attend on any duty ; 
till for a time, or finally, they give up their religion. In this case, therefore, 
determined perseverance in opposition to every terrifying suggestion is our 
only safety. Yet sometimes temptations may be so multiplied and varied, 
that it may seem impossible to proceed any further ; and the mind of the 
harassed believer is enveloped in confusion and dismay, as if a horrible pit 
were about to swallow him up, or tbe prince of darkness to seize upon him. 
But the counsel of some experienced friend or minister, exciting confidence 
in the power, mercy, and faithfulness of God, and encouraging him to " pray 
without ceasing," will at length make way for his deliverance. 

t Should any one, by hearing the believer say, "The sorrows of death 
compassed me, and the pains of hell gat hold upon me," be tempted to avoid 
all reb>ious duties, company and reflections, lest he should experience similar 
terrors, let him well weigh this observation ; " It is not so bad to go through 
here as to abide here always." Nothing can be more absurd, than to neglect 
religion lest the fear of hell should discompose a man's mind, when such 
neglect exposes him to the eternal endurance of it ; whereas the short taste 
of distress, which may be experienced by the tempted believer, will make 
redemption more precious, and render peace, comfort, and heaven at last, 
doubly delightful ! 

2 b 2 



372 HEEDLESS SLAIN AND CAST INTO A DITCH. 

your feet; for we shall presently be among snares. So 
they looked to their feet, and went on ; but were troubled 
much with the snares. Now, when they were come among 
the snares, they espied a man cast into the ditch on the 
left hand, with his flesh all rent and torn. Then said the 
guide, That is one Heedless, that was going this way ; he 
has lain there a great while. There was one Take-heed 
with him when he was taken and slain, but he escaped 
their hands. You cannot imagine how many are killed 
hereabouts, and yet men are so foolishly venturous, as to 
set out lightly on pilgrimage, and to come without a guide. 
Poor Christian, it was a wonder that he here escaped ! but 
he was beloved of his God : also he had a good heart of 
his own, or else he could never have done it.* 

Now they drew towards the end of the way : and just 
there where Christian had seen the cave when he went by, 
out thence came forth Maul a giant. This Maul did use 
to spoil young pilgrims with sophistry; and he called 
Great-heart by his name, and said unto him, How many 
times have you been forbidden to do these things ? Then 
said Mr. Great-heart, "What things ? What things ! quoth 



* The discouragement of dark temptations is not so formidable, in the judg- 
ment of experienced Christians, as the snares connected with them ; for, 
while numbers renounce their profession, to get rid of their disquietude: 
many are seduced into some false doctrine that may sanction negligence, and 
quiet their consciences by assenting to certain notions, -without regarding the 
state of their hearts, or what passes in their experience : and others are led 
to spend all their time in company, or even to dissipate the gloom by engaging 
in worldly amusements, because retirement exposes them to these suggestions. 
In short, the enemy endeavours to terify the professor, that he may drive 
him away from God, entangle him in heresy, or draw him into sin ; in order 
to destroy his soul, or at least ruin his credit and prevent his usefulness. But 
circumspection and prayer constitute our best preservative ; through which 
they who take heed to their steps escape, while the heedless are taken and 
destroyed, for a warning to those that come after. 



GREAT-HEART KILLS THE GIANT. 373 

the giant ; you know what things : but I will put an end 
to your trade. But pray, said Mr. Great-heart, before we 
fall to it, let us understand wherefore we must fight. Now 
the women and the children stood trembling and knew not 
what to do. Quoth the giant, You rob the country, and 
rob it with the worst of thieves. These are but generals, 
said Mr. Great-heart ; come to particulars, man. 

Then said the giant, Thou practisest the craft of a kid- 
napper; thou gatherest up women and children, and 
carriest them into a strange country, to the weakening of 
my Master's kingdom. — But now Great-heart replied, I 
am a servant of the God of heaven ; my business is to 
persuade sinners to repentance; I am commanded to do 
my endeavour to turn men, women, and children, "from 
darkness to light, and from the power of Satan to God ;" 
and if this be indeed the ground of thy quarrel, let us fall 
to it as soon as thou wilt. 

Then the giant came up, and Mr. Great-heart went to 
meet him : and as he went he drew his sword ; but the 
giant had a club. So without more ado, they fell to it, 
and at the first blow the giant struck Mr. Great-heart 
down upon one of his knees ; with that the women and 
children cried: so Mr. Great-heart, recovering himself, 
laid about him in a full lusty manner, and gave the giant 
a wound in his arm : but he fought for the space of an 
hour, to that height of heat that the breath came out of 
the giant's nostrils, as the heat doth out of a boiling 
cauldron. 

Then they sat down to rest them ; but Mr. Great-heart 
betook himself to prayer: also the women and children 
did nothing but sigh and cry all the time that the battle 
did last. 

When they had rested them, and taken breath, they 



374 THEY ERECT A PILLAR. 

both fell to it again : and Mr. Great-heart with a fall 
blow fetched the giant down to the ground. Nay, hold, 
let me recover, quoth he; so Mr. Great -heart let him 
fairly get up. So to it they went again, and the giant 
missed but little of breaking Mr. Great-heart's skull with 
his club. Mr. Great-heart seeing that, runs to him in the 
full heat of his spirit, and pierced him under the fifth rib : 
with that the giant began to faint, and could hold up his 
club no longer. Then Mr. Great-heart seconded his blow, 
and smote the head of the giant from his shoulders. — 
Then the women and children rejoiced, and Mr. Great- 
heart also praised God for the deliverance he had 
wrought. 

When this was done, they among them erected a pillar 
and fastened the giant's head thereon, and wrote under it 
in letters that passengers might read : 

' He that did wear this head was one 

That pilgrims did misuse : 
He stopp'd their way, he spared none, 

But did them all ahuse ; 
Until that I Great-heart arose, 

The pilgrim's guide to he : 
Until that I did him oppose, 

That was their enemy.'* 

* This giant came out of ' the cave ' where Pope and Pagan had resided. 
He is therefore the emhlem of those formal superstitious teachers, and those 
speculating moralists, who in Protestant countries have too generally suc- 
ceeded the Roman priests, and the heathen philosophers, in keeping men 
ignorant of the way of salvation, and in ' spoiling hy their sophistry* such as 
seem to he seriously disposed. These persons often represent faithful ministers, 
who draw off their auditors hy preaching " repentance towards God, and 
faith towards our Lord Jesus Christ," as rohhers and kidnappers ; they terrify 
many (especially when they have the power of enforcing penal statutes,) from 
professing or hearing the gospel, and acting according to their consciences ; 
and they put the faith of God's servants to a severe trial. Yet perseverance, 
patience, and prayer will ohtain the victory ; and they that are strong, wilL 



THEY DISCOURSE ABOUT THE BATTLE. 375 

Now I saw that tliey went to the ascent, that was a little 
way off cast up to be a prospect for pilgrims. That was 
the place from whence Christian had the first sight of 
Faithful his brother. Wherefore here they sat down and 
rested ; they also here did eat, and drink, and make merry, 
for that they had gotten deliverance from this so danger- 
ous an enemy. As they sat thus and did eat, Christiana 
asked the guide if he had got no hurt in the battle? 
Then said Mr. Great-heart, No, save a little on my flesh ; 
yet that also shall be so far from being to my detriment, 
that it is at present a proof of my love to my Master and 
you, and shall be a means, by grace, to increase my re- 
ward at last. 

Chr. But were you not afraid, good Sir, when you saw 
him come with his club ? 

It is my duty, said he, to distrust my own ability, that 
I may have reliance on Him that is stronger than all. 1 

Chr. But what did you think when he fetched you down 
to the ground at the first blow ? 

Why, I thought, quoth he, that so my Master himself 
was served, and yet he it was that conquered at last. 

Mat. When you all have thought what you please, I 
think God has been wonderfully good unto us, both in 

1 2 Cor. iv. 



be instrumental in animating- the feeble to go on their way, rejoicing- and 
praising God. But, though these enemies may be baffled, disabled, or ap- 
parently slain, it will appear that they have left a posterity on earth to revile, 
injure and oppose the spiritual worshippers of God in every generation. — The 
club with which the Giant was armed may mean the secular arm or power, 
by which opposers of the gospel are generally desirous of enforcing their 
arguments and persuasions. " We have a law, and by our law he ought to 
die :" this decision, like a heavy club, seems capable of bearing all down 
before it : nor can any withstand its force, but those who rely on Him, that 
is stronger than all. 



37^ THEY MEET WITH AN OLD PILGRIM/ 

bringing us out of this valley, and in delivering us out of 
the hand of this enemy ; for my part I see no reason why 
we should distrust our God any more, since he has now, 
and in such a place as this, given us such testimony of his 
love as this. 

Then they got up and went forward. — Now a little be- 
fore them stood an oak : and under it, when they came to 
it, they found an old pilgrim fast asleep ; they knew that 
he was a pilgrim by his clothes, and his staff, and his 
girdle. 

So the guide, Mr. Great-heart, awaked him; and the 
old gentleman, as he lifted up his eyes, cried out, What's 
the matter? Who are you? and what is your business 
here? 

Gr.-h. Come, man, be not so hot, here are none but 
friends. Yet the old man gets up, and stands upon his 
guard, and will know of them what they were. Then said 
the guide, My name is Great-heart; I am the guide of 
these pilgrims, which are going to the celestial country. 

Then said Mr. Honest, I cry your mercy : I feared that 
you had been of the company of those that sometime ago 
robbed Little-Paith of his money ; but now I look better 
about me I perceive you are honester people.* 

* The allegory requires us to suppose that there were some places in which 
the pilgrims might safely sleep ; so that nothing disadvantageous to the charac- 
ter of this old disciple seems to have heen intended. — An avowed dependence on 
Christ for righteousness, regard to the word of God, and an apparent sincerity 
in word and deed, mark a man to he a pilgrim, or constitute a professor of the 
gospel ; hut we should not too readily conclude every professor to he a true 
heliever. The experienced Christian will he afraid of new acquaintances : in 
his most unwatchful seasons, he will be readily excited to look about him ; 
and will be fully convinced that no enemy can hurt him, unless he is induced 
to yield to temptation and commit sin. 



HONEST, FROM THE TOWN OF STUPIDITY. 377 

Gr.-h. Why, what would or could you have done, or 
helped yourself, if we indeed had been of that company ? 

Hon. Done ! why I would have fought as long as 
breath had been in me ; and had I so done, I am sure 
you could never have given me the worst of it : for a 
Christian can never be overcome, unless he should yield 
himself. 

Well said, father Honest, quoth the guide ; for by this 
I know thou art a cock of the right kind, for thou hast 
said the truth. 

Hon. And by this also I know that thou knowest what 
true pilgrimage is : for all others do think that we are the 
soonest overcome of any. 

Gr.-h. Well, now we are happily met, let me crave your 
name, and the name of the place you came from ? 

Hon. My name I cannot : but I came from the town of 
Stupidity : it lieth about four leagues beyond the city of 
Destruction. 

Gr.-h. Oh ! are you that countryman then? I deem I 
have half a guess of you : your name is old Honesty, is 
it not? — So the old gentleman blushed, and said, Not 
Honesty in the abstract ; but Honest is my name, and I 
wish that my nature may agree to what I am called. 

But, Sir, said the old gentleman, how could you guess 
that I am such a man, since I came from such a place.* 

Gr.-h. I have heard of you before by my Master; for 

* ' Honesty in the abstract' seems to mean sinless perfection. The pilgrim 
was a sound character, hut conscious of many imperfections, of which he was 
ashamed, and from which he sought deliverance. The nature of faith, hope, 
love, patience, and other holy dispositions is described in scripture, as a man 
would define gold, by its essential properties. This shews, what they are in 
the abstract ; but as exercised by us, they are always mixed with considerable 
alloy ; and we are richer or poorer in this respect, in proportion to the degree 
of the gold or of the alloy which is found in our characters. 



378 honest' s behaviour to the pilgrims. 

lie knows all things that are done on the earth : but I 
have often wondered that any should come from your 
place, for your town is worse than is the city of Destruc- 
tion itself. 

Hon. Yes, we He more off from the sun, and so are 
more cold and senseless ; but, was a man in a mountain of 
ice, yet if the Sun of Righteousness will arise upon him 
his frozen heart shall feel a thaw. And thus it has been 
with me.* 

Gr.-h. I believe it, father Honest, I believe it; for I 
know the thing is true. 

Then the old gentleman saluted all the pilgrims with a 
holy kiss of charity ; and asked them of their names, and 
how they had fared since they had set out on their pil- 
grimage. 

Then said Christiana, My name I suppose you have 
heard of : good Christian was my husband, and these four 
were his children. — But can you think how the old gen- 
tleman was taken, when she told him who she was ! He 
skipped, he smiled, and blessed them with a thousand good 
wishes ; saying, I have heard much of your husband, and 
of his travels and wars, which he underwent in his days. 
Be it spoken to your comfort, the name of your husband 
rings all over these parts of the world ; his faith, his courage, 
his enduring, and his sincerity under all, have made his 
name famous. — Then he turned him to the boys, and 
asked of them their names ; which they told him. And 
then said he unto them, Matthew, be thou like Matthew 
the publican, not in vice but in virtue. Samuel, said he, 

* The Lord sometimes calls those sinners whose character, connexions, 
and situation, seem to place them at the greatest distance from him; that the 
riches of his mercy and the power of his grace may be thus rendered the 
more conspicuous and illustrious. 



FEARING, A TROUBLESOME PILGRIM. 379 

be thou like Samuel the prophet, a man of faith and 
prayer. Joseph, said he, be thou like Joseph in Potiphar's 
house, chaste, and one that flees from temptation. And 
James, be thou like James the Just, and like James the 
brother of our Lord. 1 — Then they told him of Mercy, 
and how she had left her town and her kindred to come 
along with Christiana and with her sons. At that the old 
honest man said, Mercy is thy name : by mercy shalt thou 
be sustained, and carried through all those difficulties that 
shall assault thee in thy way, till thou shalt come thither, 
where thou shalt look the Fountain of mercy in the face 
with comfort. 

All this while the guide, Mr. Great-heart, was very well 
pleased, and smiled upon his companions. 

Now, as they walked together, the guide asked the old 
gentleman if he did not know one Mr. Fearing, that came 
on pilgrimage out of his parts ? 

Yes, very well, said he. He was a man that had " the 
root of the matter in him i" but he was one of the most 
troublesome pilgrims that I ever met with in all my days. 

Gr.-h. I perceive you knew him ; for you have given a 
very right character of him. 

Hon. Knew him ! I was a great companion of his : I 
was with him most an end : when he first began to think 
of what would come upon us hereafter, I was with him. 

Gr.-h. I was his guide from my Master's house to the 
gate of the celestial City. 

Hon. Then you knew him to be a troublesome one. 

Gr.-h. I did so : but I could very well bear it ; for men 
of my calling are oftentimes intrusted with the conduct of 
such as he was. 

1 Matt. x. 3 ; Psalm, xcix. 6 : Gen. xxxix. ; Acts i. 13, 14. 



380 HIS CONDUCT AT THE SLOUGH OF DESPOND, 

Hon. Well then, pray let us hear a little of him, and 
how he managed himself under your conduct. * 

Gr.-h. Why, he was always afraid that he should come 
short whither he had a desire to go. Every thing frighted 
him that he heard any body speak of, that had but the 
least appearance of opposition in it. I bear that he lay 
roaring at the slough of Despond, for above a month to- 
gether : nor durst he, for all he saw several go over before 
him, venture, though they many of them offered to lend 
him their hand. He would not go back again neither. 
The celestial City ! he said he should die if he came not 
to it ; and yet was dejected at every difficulty, and stum- 
bled at every straw that any body cast in his way. — Well, 
after he had lain at the slough of Despond, a great while, 
as I have told you, one sunshine morning, I don't know 
how, he ventured, and so got over. But when he was 
over he would scarce believe it. He had, I think, a slough 
of Despond in his mind, a slough that he carried every 
where with him, or else he could never have been as he 



* The character and narrative of Fearing has been generally admired by 
experienced readers, as drawn and arranged with great judgment, and in a 
very affecting manner. Little-faith, mentioned in the first part, was faint- 
hearted and distrustful ; and thus he contracted guilt, and lost his comfort : 
but Fearing dreaded sin, and coming short of heaven, more than all that 
flesh could do unto him. He was alarmed at the least appearance or report 
of opposition ; but this arose more from conscious weakness, and the fear of 
being overcome by temptation, than from a reluctance to undergo derision or 
persecution. The peculiarity of this description of Christians must be traced 
back to constitution, habit, first impressions, disproportionate and partial views 
of truth, and improper instructions ; these, concurring with weakness of faith, 
and the common infirmities of human nature, give a cast to their experience 
and character, which renders them uncomfortable to themselves, and trouble- 
some to others. Yet no competent judges doubt that they have " the root of 
the matter in them ;" and none are more entitled to the patient, sympathiz- 
ing, and tender attention of ministers and Christians 



AND AT THE GATE. 381 

was. So he came up to the gate (you know what I mean)* 
that stands at the head of this way ; and there also he 
stood a good while before he could venture to knock. 
When the gate was opened he would give back, and give 
place to others, and say that he was not worthy : for all 
he got before some to the gate, yet many of them went 
in before him. There the poor man would stand shaking 
and shrinking; I dare say it would have pitied one's 
heart to have seen him : nor would he go back again. 
At last he took the hammer that hanged at the gate in 
his hand, and gave a small rap or two ; then one opened 
to him, but he shrunk back as before. He that opened, 
stepped out after him, and said, Thou trembling one, what 
wantest thou? With that he fell down to the ground. 
He that spake to him wondered to see him so faint. He 
said to him, Peace be to thee ; up, for I have set open the 
door to thee ; come in, for thou art blessed. With that 
he got up, and went in trembling ; and when that he was 
in he was ashamed to shew his face. Well, after he had 
been entertained there awhile, (as you know how the 
manner is,) he was bid go on his way, and also told the 
way he should take. So he went till he came to our 
house ; but, as he behaved himself at the gate, so did he 
at my master the Interpreter's door. He lay thereabout 
in the cold a good while before he would adventure to 
call ; yet he would not go back : and the nights were long 
and cold then. Nay he had a note of necessity in his 
bosom to my master, to receive him, and grant him the 
comfort of his house, and also to allow him a stout and 
valiant conductor, because he was himself so chicken- 
hearted a man ; and yet for all that he was afraid to call 
at the door. So he lay up and down thereabouts till, poor 



382 FEARING AT THE HOUSE OF THE INTERPRETER, 

man ! he was almost starved : yea, so great was his dejec- 
tion, that, though he saw several others for knocking got 
in, yet he was afraid to venture. At last, I think, I looked 
out of the window, and, perceiving a man to be up and 
down about the door, I went out to him and asked what 
he was ; but, poor man ! the water stood in his eyes :s o I 
perceived what he wanted. I went therefore in, and told 
it in the house, and we shewed the things to our Lord : so 
he sent me out again to entreat him to come in : but, I 
dare say, I had hard work to do it. At last he came in ; 
and I will say that for my Lord, he carried it wonderfully 
loving to him. There were but a few good bits at the 
table, but some of it was laid upon his trencher. Then he 
presented the note; and my Lord looked thereon, and 
said his desires should be granted. So, when he had been 
there a good while, he seemed to get some heart, and to 
be a little more comforted. For my Master, you must 
know, is one of very tender bowels, especially to them 
that are afraid : wherefore he carried it so towards him, 
as might tend most to his encouragement. Well, when he 
had a sight of the things of the place, and was ready to 
take his journey to go to the city, my Lord, as he did 
to Christian before, gave him a bottle of spirits, and some 
comfortable things to eat. Thus we set forward, and I 
went before him : but the man was but of few words, only 
he would sigh aloud. 

When we were come to where the three fellows were 
hanged, he said, that he doubted that that would be his 
end also. Only he seemed glad when he saw the cross 
and the sepulchre. There I confess he desired to stay a 
little to look, and he seemed for a while after to be a little 
comforted. When we came at the hill Difficulty, he made 



AT THE HOUSE BEAUTIFUL. 3 S3 

no stick at that, nor did he much fear the lions : for you 
must know that his trouble was not about such things as 
these ; his fear was about his acceptance at last. 

I got him in at the house Beautiful, I think, before he 
was willing; also, when he was in, I brought him ac- 
quainted with the damsels that were of the place, but he 
was ashamed to make himself much for company : he 
desired much to be alone, yet he always loved good talk, 
and often would get behind the screen to hear it : he also 
loved much to see ancient things, and to be pondering them 
in his mind. He told me afterward, that he loved to be 
in those two houses from which he came last, to wit, at the 
gate, and that of the Interpreter, but that he durst not be 
so bold as to ask.* 



* Christians, who resemble Fearing-, are greatly retarded in their progress, 
hy discouraging apprehensions : they are apt to spend too much time in un- 
availing complaints ; they do not duly profit hy the counsel and assistance of 
their brethren ; and they often neglect the proper means of getting- relief 
from their terrors ; yet they cannot think of giving up their feeble hopes, or 
of returning to their forsaken worldly pursuits and pleasures. They are 
in deed helped forward, through the mercy of God, in a very extraordinary 
manner : yet they still remain exposed to alarms and discouragements, in 
every stage of their pilgrimage : nor can they ever habitually rise superior to 
them. They are afraid even of relying on Christ for salvation, because they 
have not distinct views of his love, and the methods of his grace : and ima- 
gine some other qualification to be necessary, besides the willingness to seek, 
knock, and ask for the promised blessings, with a real desire of obtaining 
them. They imagine that there has been something in their past life, or that 
there is some peculiarity in their present habits and propensities, and way of 
applying to Christ, which may exclude them from the general benefit ; so 
that they pray with diffidence ; and, being consciously unworthy, can hardly 
believe that the Lord regards them, or will grant their requests. They are 
also prone to overlook the most decisive evidences of their reconciliation to 
God : and to persevere in arguing with perverse ingenuity againt their own 
manifest happiness. — The same mixture of humility and unbelief renders 
persons of this description backward in associating- with their brethren, and 
in frequenting- those companies in which they might obtain further instruc- 



384 IN THE VALLEY OF THE SHADOW OF DEATH. 

When we went also from the house Beautiful down the 
hill, into the valley of Humiliation, he went as well down 
as ever I saw a man in my life ; for he cared not how mean 
he was, so he might be happy at last. Yea, I think there 
was a kind of sympathy betwixt that valley and him : for 
I never saw him better in all his pilgrimage than he was 
in that valley. 

Here he would lie down, embrace the ground, and kiss 
the very flowers that grew in this valley. 1 He would now 
be up every morning by break of day, tracing and walking 
to and fro in the valley. 

But when he was come to the entrance of the valley of 
the shadow of Death, I thought I should have lost my 
man ; not for that he had inclination to go back, (that he 
always abhorred,) but he was ready to die for fear. Oh 
the hobgoblins will have me, the hobgoblins will have me ! 

1 Lam. iii. 27—29. 

tion : for they are afraid of being considered as believers, or even serious 
inquirers ; so that affectionate and earnest persuasion is requisite to prevail 
with them to join in those religious exercises, by which Christians especially 
receive the teaching of the Holy Spirit. Yet this arises not from disinclina- 
tion, but diffidence : and though they are often peculiarly favoured with 
scenes of great comfort, to counterbalance their dejections ; yet they never 
hear or read of those who " have drawn back to perdition," but they are 
terrified with the idea that they shall shortly resemble them : so that every 
warning given against hypocrisy or self-deception seems to point them out 
by name, and every new discovery of any fault or mistake in their views, 
temper, or conduct, seems to decide their doom, i At the same time, they are 
often remarkably melted into humble admiring gratitude, by contemplating 
the love and sufferings of Christ, and seem to delight in hearing of that sub- 
ject above all others. They do not peculiarly fear difficulties, self-denial, re- 
proaches, or persecution, which deter numbers from making an open profes- 
sion of religion : and yet they are more backward in this respect than others, 
because they deem themselves unworthy to be admitted to such privileges, 
and into such society ; or else are apprehensive of being finally separated from 
them, or becoming a disgrace to religion. 



AT VANITY FAIR AND AT THE RIVER. 385 

cried he ; and I could not beat him out of it. He made 
such a noise, and such an outcry here, that, had they but 
heard him, it was enough to encourage them to come and 
fall upon us. But this I took very great notice of, that 
this valley was as quiet when he went through it, as ever 
I knew it before or since. I suppose those enemies here 
had now a special check from our Lord, and a command 
not to meddle until Mr. Fearing had passed over it.* 

It would be too tedious to tell you of all ; we will there- 
fore only mention a passage or two more. When he was 
come to Vanity-fair, I thought he would have fought with 
all the men in the fair: I feared there we should both 
have been knocked on the head, so hot was he against 
their fooleries. Upon the enchanted ground he also was 
very wakeful. But when he was come at the river where 
was no bridge, there again he was in a heavy case : Now, 
now, he said, he should be drowned for ever, and so never 
see that face with comfort, that he had come so many 
miles to behold. And here also I took notice of what was 
very remarkable ; the water of that river was lower at this 
time than ever I saw it in all my life : so he went over at 
last not much above wet-shod. When he was going up to 

* A low and obscure situation suits the disposition of the persons here 
described : they do not object to the most humiliating' views of their own 
hearts, of human nature, or of the way of salvation : they are little tempted 
to covet eminence among their brethren, and find it easier " to esteem others 
better than themselves," than persons of a different frame of mind can well 
conceive. — On the other hand, their imaginations are peculiarly susceptible of 
impressions, and of the temptations represented by the valley of the shadow 
of Death : so that in this respect they need more than others the tender and 
patient instructions of faithful ministers ; while they repeat the same com- 
plaints, and urge the same objections against themselves, that have already 
been obviated again and again. But the tender compassion of the Lord to 
them should suggest an useful instruction to his servants on this part of their 
work. 

2 C 



386 FEARING WELL AT LAST. 

the gate, I began to take my leave of him, and to wish him 
a good reception above ; so he said, I shall, I shall ! then 
parted we asunder, and I saw him no more. 

Hon. Then, it seems, he was well at last? 

Gr.-h. Yes, yes, I never had doubt about him : he was 
a man of a choice spirit ; only he was always kept very 
low, and that made his life so burdensome to himself, and 
so very troublesome to others. 1 He was, above many, 
tender of sin ; he was so afraid of doing injuries to others, 
that he would often deny himself of that which was lawful, 
because he would not offend. 2 

Hon. But what should be the reason that such a good 
man should be all his days so much in the dark ? 

Gr.-h. There are two sorts of reasons for it; one is, the 
wise God will have it so : some must pipe, and some must 
weep :* now Mr. Fearing was one that played upon the 
bass. He and his fellows sound the sackbut, whose notes 
are more doleful than notes of other music are : though 
indeed, some say, the bass is the ground of music. And, 
for my part, I care not at all for that profession that begins 
not in heaviness of mind. The first string that the 
musician usually touches, is the bass, when he intends to 
put all in tune : God also plays upon this string first, when 
he sets the soul in tune for himself. Only there was the 
imperfection of Mr. Fearing, he could play upon no other 
music but this, till towards his latter end. 

[I make bold to talk thus metaphorically, for the ripen- 
ing of the wits of young readers ; and because in the book 
of Revelation, the saved are compared to a company of 
musicians, that play upon their trumpets and harps, and 
sing their songs before the throne. 4 ] 

1 Psalm lxxxviii. 2 Rom. xiv. 21. 1 Cor. viiu 13. 3 Matt. xi. 16—18. 

4 Rev. vii. xiv. 2, 3. 



REMARKS ON FEARING 5 S CHARACTER. 387 

Hon. He was a very zealous man, as one may see by 
what relation you have given of him. Difficulties, lions, 
or Vanity-fair, he feared not at all : it was only sin, death, 
and hell, that were to him a terror : because he had some 
doubts about his interest in that celestial country. 

Gr.-h. You say right : those were the things that were 
his troubles : and they, as you have well observed, arose 
from the weakness of his mind thereabout, not from weak- 
ness of spirit as to the practical part of a pilgrim's life. I 
dare believe that, as the proverb is, he could have bit a 
fire-brand, had it stood in his way : but those things, with 
which he was oppressed, no man ever yet could shake off 
with ease. 

Then said Christiana, This relation of Mr. Fearing has 
done me good : I thought nobody had been like me ; but 
I see there was some semblance betwixt this good man and 
me. Only we differ in two things ; his troubles were so 
great, that they brake out ; but mine I kept within. His 
also lay so hard upon him, they made him that he could 
not knock at the houses provided for entertainment ; but 
my troubles were always such as made me knock the 
louder. 

Mer. If I might also speak my mind, I must say that 
something of him has also dwelt in me; for I have ever 
been more afraid of the lake, and the loss of a place in 
paradise, than I have been at the loss of other things. O ! 
thought I, may I have the happiness to have a habitation 
there, it is enough, though I part with all the world, to 
win it. 

Then said Matthew, Fear was one thing that made me 
think that I was far from having that within me that 
accompanies salvation ; but, if it was so with such a good 
man as he, why may it not also go well with me ? 

2 c 2 



388 A COMMENDATION OF GODLY FEAR. 

No fears, no grace, said James. Though there is not 
always grace where there is the fear of hell ; yet, to be 
sure, there is no grace where there is no fear of God. 

Gr.-h. "Well said, James ; thou hast hit the mark : for 
" the fear of God is the beginning of wisdom •" and, to be 
sure, they that want the beginning have neither middle 
nor end. But we will here conclude our discourse of Mr. 
Fearing, after we have sent after him his farewell. 

"Whilst, Master Fearing, thou didst fear 

Thy God, and vast afraid 
Of doing- any thing-, while here, 

That would have thee betrayed : 
And didst thou fear the lake and pit ? 

Would others did so too ! 
For as for them that want thy wit 

They do themselves undo.* 

Now I saw that they all went on in their talk ; for, after 
Mr. Great-heart had made an end with Mr. Fearing, Mr. 

* No Christians are more careless about the opinion of the world, or more 
zealous against its vanities, than persons of this description ; or more watchful 
in times of ease and prosperity ; but the prospect of death is often a terror to 
them ; especially when they suppose it to be at hand : yet they often die with 
remarkable composure and comfort. Few ministers, who have had an oppor- 
tunity of carefully observing the people entrusted to their pastoral care, can help 
thinking of some individual, who might seem to have been the original of this 
admirable portrait ; which is full of instruction both to them, and the timid, 
but conscientious, part of then' congregations. Indeed numbers, who are not 
characteristically Fearfuls, have something of the same disposition in many 
particulars. But such as fear reproach and self-denial, more than those things 
which this good man dreaded, bear a contrary character, and are travelling 
the road to an opposite place : and even they whose confidence of an interest 
in Christ far exceeds the degree of their humiliation, conscientiousness, ab- 
horrence of sin, and victory over the world, may justly be suspected of having 
begun their religion in a wrong manner ; as they more resemble the stony- 
ground hearers, who " received the word with joy, but had no root in them- 
selves," than those who " sow in tears, to reap in joy." For " godly sorrow 
worketh repentance unto salvation not to be repented of." 



CHARACTER OF SELF-WILL : 389 

Honest began to tell them of another ; but his name was 
Mr. Self-will. He pretended himself to be a pilgrim, said 
Mr. Honest ; but, I persuade myself, he never came in at 
the gate that stands at the head of the way. 

Gr.-h. Had you ever any talk with him about it ? 

Hon. Yes, more than once or twice : but he would 
always be like himself, self-willed. He neither cared for 
man, nor argument, nor example ; what his mind prompted 
him to, that would he do ; and nothing else could he be 
got to. 

Gr.-h. Pray what principles did he hold? for I suppose 
you can tell. 

Hon. He held that a man might follow the vices as well 
as the virtues of the pilgrims ; and that if he did both he 
should be certainly saved. 

Gr.-h. How ! if he had said, it is possible for the best to 
be guilty of the vices, as well as partake of the virtues, of 
the pilgrims, he could not much have been blamed. For 
indeed we are exempted from no vice absolutely, but on 
conditioD that we watch and strive. But this, I perceive, 
is not the thing : but, if I understand you right, your 
meaning is, that he was of that opinion, that it was allow- 
able so to be. 

Hon. Ay, ay, so I mean; and so he believed and 
practised. 

Gr.-h. But what grounds had he for so saying ? 

Hon. Why, he said he had the scripture for his warrant. 

Gr.-h. Pr'ythee, Mr. Honest, present us with a few 
particulars. 

Hon. So I will. He said, to have to do with other 
men's wives had been practised by David, God's beloved ; 
and therefore he could do it. He said, to have more 
women than one was a thing that Solomon practised ; and 



390 HIS PRINCIPLES. 

therefore lie could do it. He said that Sarah and the 
godly midwives of Egypt lied, and so did Rahab; and 
therefore he could do it. He said, that the disciples went, 
at the bidding of their Master, and took away the owner's 
ass; and therefore he could do so too. He said, that 
Jacob got the inheritance of his father in a way of guile 
and dissimulation ; and therefore he could do so too. 

Gr.-h. High base, indeed ! And are you sure he was 
of this opinion ? 

Hon. I have heard him plead for it, bring scripture for 
it, bring arguments for it, &c. 

Gr.-h. An opinion that is not fit to be with any allow- 
ance in the world ! 

Hon. You must understand me rightly : he did not say 
that any man might do this ; but that those, that had the 
virtues of those that did such things, might also do the 
same. 

Gr.-h. But what more false than such a conclusion ? 
for this is as much as to say, that, because good men here- 
tofore have sinned of infirmity, therefore he had allowance 
to do it of a presumptuous mind : or if, because a child, 
by the blast of wind, or for that it stumbled at a stone, 
fell down, and defiled itself in mire ; therefore he might 
wilfully lie down and wallow like a boar therein ! Who 
could have thought that any one could so far have been 
blinded by the power of lust ? But what is written must 
be true : " They stumbled at the word, being disobedient ; 
whereunto also they were appointed." 1 — His supposing that 
such may have the godly man's virtues, who addict them- 
selves to his vices, is also a delusion as strong as the other. 
It is just as if the dog should say, I have, or may have, the 
qualities of a child, because I lick up its stinking excre- 

1 1 Peter ii. 8. 



CONFUTED BY GREAT-HEART. 391 

inents. " To eat up the sin of God's people/' 1 is no sign 
of one that is possessed with their virtues. Nor can I 
believe, that one that is of this opinion can at present have 
faith or love in him. — But I know you have made strong 
objections against him; pr'ythee what can he say for 
himself? 

Hon. Why, he says, to do this by way of opinion seems 
abundantly more honest than to do it, and yet hold con- 
trary to it in opinion. 

Gr.-h. A very wicked answer : for, though to let loose 
the bridle to lust, while our opinions are against such 
things, is bad ; yet to sin, and plead a toleration so to do, 
is worse : the one stumbles beholders accidentally, the 
other leads them into the snare. 

Hon. There are many of this man's mind, that have not 
this man's mouth ; and that makes going on pilgrimage of 
so little esteem as it is.* 

1 Hos. iv. 8. 

* The author peculiarly excels in contrasting his characters ; of which 
a striking instance here occurs. The preceding' episode relates to a very con- 
scientious Christian, who through weak faith and misapprehension carried his 
self-suspicion to a troublesome and injurious extreme : and we have next in- 
troduced a false professor, who, pretending to strong faith, made his own 
obstinate self-will the only rule of his conduct. Yet in reality this arises 
from total unbelief: for the word of God declares such persons to be unregene- 
rate, under the wrath of God, " in the gall of bitterness and the bond of 
iniquity." — It would hardly be imagined, that men could be found maintaining 
such detestable sentiments as are here stated, did not facts most awfully prove 
it ! We need not, however, spend time in exposing such a character : a 
general expression of the deepest detestation may suffice : for none, wbo have 
been given up to such strong delusion, can reasonably be supposed accessible 
to the words of truth and soberness. Nor can they succeed in perverting 
others to such palpable and gross absurdities and abominable tenets, except 
they meet with those that have long provoked God, by endeavouring to recon- 
cile a wicked life with the hope of salvation. But it may properly be observed 
that several expressions, which seem to represent faith as an assurance of a 



392 OTHER STRANGE OPINIONS. 

Gr.-h. You have said the truth, and it is to be lamented ; 
but he that feareth the King of Paradise shall come out of 
them all. 

Chr. There are strange opinions in the world : I know 
one that said it was time enough to repent when he came 
to die. 

Gr.-h. Such are not over- wise : that man would have 
been loath, might he have had a week to run twenty miles 
for his life, to have deferred that journey to the last hour 
of that week. 

Hon. You say right : and yet the generality of them 
that count themselves pilgrims do indeed do thus. I am, 
as you see, an old man, and have been a traveller in this 
road many a day : and I have taken notice of many things. 
I have seen some that set out as if they would drive all 
the world afore them, who yet have, in a few days, died 
as they in the wilderness, and so never got sight of the 
promised land. — I have seen some, that have promised 
nothing at first setting out to be pilgrims, and that one 
would have thought could not have lived a day, that have 
yet proved very good pilgrims. — I have seen some who 
have run hastily forward, that again have, after a little 
time, run as fast just back again. — I have seen some who 
have spoken very well of a pilgrim's life, that after a while 
have spoken as much against it. — I have heard some, when 
they first set out for Paradise, say positively, There is such 

personal interest in Christ ; or to intimate, that believers have nothing to do 
with the law even as the rule of their conduct ; with many unguarded asser- 
tions concerning' the liberty of the gospel, and indiscriminate declamations 
against doubts, fears, and a legal spirit ; have a direct tendency to prepare 
the mind of impenitent sinners to receive the poisonous principles of avowed 
Antinomians. — Much harm has been done in this way, and great" disgrace 
brought upon the gospel ; for ' there are many of this man's mind, who have 
not this man's mouth.' 



THEY ENTER AN INN KEPT BY GAIUS. 393 

a place ; who, when they have been almost there, have 
come back again, and said, There is none. — 1 have heard 
some vaunt what they would do in case they should be 
opposed, that have, even at a false alarm, fled faith, the 
pilgrim's way, and all. 

Now as they were thus in their way there came one 
running to meet them, and said, Gentlemen, and you of 
the weaker sort, if you love life, shift for yourselves, for 
the robbers are before you. 

Then said Mr. Great-heart, They be the three that set 
upon Little-faith heretofore. Well, said he, we are ready 
for them. So they went on their way. Now they looked 
at every turning, when they should have met with the 
villains ; but, whether they heard of Mr. Great-heart, or 
whether they had some other game, they came not up to 
the pilgrims. 

Christiana then wished for an inn for herself and her 
children, because they were weary. Then said Mr. Honest, 
There is one a little before us, where a very honourable 
disciple, one Gaius, dwells. 1 So they all concluded to turn 
in thither; and the rather, because the old gentleman gave 
him so good a report. — So, when they had come to the 
door, they went in, not knocking ; for folks use not to 
knock at the door of an inn. Then they called for the 
master of the house, and he came to them. So they asked 
if they might lie there that night ? 

Gai. Yes, gentlemen, if you be true men, for my house 
is for none but pilgrims.* Then was Christiana, Mercy, 

1 Rom. xvi. 23. • 



* The spiritual refreshment, arising from experimental and aifectionate 
conversation with Christian friends, seems to he here more especially intended: 
yet the name of Gaius suggests also the importance of the apostle's exhor- 



394 WHO CORDIALLY WELCOMES THEM. 

and the boys, more glad, for that the inn-keeper was a 
lover of pilgrims. So they called for rooms, and he 
shewed them one for Christiana and her children, and 
Mercy, and another for Mr. Great-heart and the old gen- 
tleman. 

Then said Mr. Great-heart, Good Gaius, what hast thou 
for supper ? for these pilgrims have come far to-day, and 
are weary. 

It is late, said Gaius, so we cannot conveniently go out 
to seek food, but such as I have you shall be welcome to, 
if that will content you. 

Gr.-h. "We will be content with what thou hast in the 
house : forasmuch as I have proved thee, thou art never 
destitute of that which is convenient. 

Then he went down and spake to the cook, whose name 
was Taste-that-which-is-good, to get ready supper for so 
many pilgrims. — This done, he comes up again, saying 
Come, my good friends, you are welcome to me, and I am 
glad that I have a house to entertain you; and while 
supper is making ready, if you please, let us entertain one 
another with some good discourse. So they all said, Con- 
tent. 

Then said Gaius, Whose wife is this aged matron ? and 
whose daughter is this young damsel ? 

Gr,.-h. The woman is the wife of one Christian, a pil- 
grim in former times; and these are his four children. 
The maid is one of her acquaintance ; one that she has 
persuaded to come with her on pilgrimage. The boys take 
all after their father, and covet to tread in his steps : yea, 



taticm, " Use hospitality without grudging." This ought to be attended to, even 
in respect of those with whom we have hitherto had no acquaintance, pro- 
vided their characters are properly certified to us : for we are all brethren in 
Christ. 



GAIUS CELEBRATES CHRISTIAN'S ANCESTORS, 395 

if they do but see any place where the old pilgrim had 
lain, or any print of his foot, it ministereth joy to their 
hearts, and they covet to lie or tread in the same. 

Then said Gaius, Is this Christian's wife, and are these 
Christian's children ? I knew your husband's father ; yea, 
also his father's father. Many have been good of this stock ; 
their ancestors first dwelt at Antioch. 1 Christian's progeni- 
tors (I suppose you have heard your husband talk of them,) 
were very worthy men. They have above any that I know, 
shewed themselves men of great virtue and courage for the 
Lord of the pilgrims, his ways, and them that loved him. I 
have heard of many of your husband's relations, that have 
stood all trials for the sake of the truth. Stephen, that was 
one of the first of the family from whence your husband 
sprang, was knocked on the head with stones. 2 James, ano- 
ther of this generation, was slain with the edge of the 
sword. 3 To say nothing of Paul and Peter, men anciently 
of the family from whence your husband came, there was 
Ignatius, who was cast to the lions ; Romanus, whose flesh 
was cut by pieces from his bones ; and Polycarp that played 
the man in the fire. There was he that was hanged up in 
a basket in the sun, for the wasps to eat ; and he whom 
they put into a sack, and cast him into the sea to be 
drowned. It would be impossible utterly to count up all 
that family, that have suffered injuries and death for the 
love of a pilgrim's life. Nor can I be but glad to see that 
thy husband has left behind him four such boys as these. 
1 hope they will bear up their father's name, and tread in 
their father's steps, and come to their father's end. 

Gr.-h. Indeed, Sir, they are likely lads : they seem to 
choose heartily their father's ways. 

Gai. That is what I said ; wherefore Christian's family 
is like still to spread abroad upon the face of the ground, 

1 Acts xi. 26. 2 Acts vii. 59, 60. 3 Acts xii. 2. 



396 AGREED FOR MATTHEW TO MARRY MERCY. 

and yet to be numerous upon the face of the earth. 
Wherefore let Christiana look out some damsels for her 
sons, to whom they may be betrothed, that the name of 
their father and the house of his progenitors may never 
be forgotten in the world. 

Hon. It is pity his family should fall and be extinct. 

Gai. Fall it cannot, but be diminished it may : but let 
Christiana take my advice, and that's the way to up- 
hold it. 

And, Christiana, said this inn-keeper, I am glad to see 
thee and thy friend Mercy together here a lovely couple. 
And may I advise, Take Mercy into a nearer relation to 
thee : if she will, let her be given to Matthew, thy eldest 
son ; it is the way to preserve a posterity in the earth. — 
So this match was concluded, and in process of time they 
were married : but more of that hereafter.* 

* The author availed himself of the opportunity, here presented him, of 
giving his opinion on a very important subject, about which religious persons 
often hold different sentiments. He evidently intended to say, that he deemed 
it generally most safe and advantageous to the parties themselves, and most 
conducive to the spread and permanency of true religion, for young Christians 
to marry ; provided it be done in the fear of God, and according to the rules 
of his word. Yet we cannot suppose but he would readily have allowed of 
exceptions to this rule : for there are individuals, who, continuing single, 
employ that time and thase talents in assiduously doing good, which in the 
married state must have been greatly abridged or preoccupied ; and thus they 
are more extensively useful than their brethren. Yet, in common cases, the 
training up of a family, by the combined efforts of pious parents, in honesty, 
sobriety, industry, and the principles of true religion ; when united with fer- 
vent prayer, and the persuasive eloquence of a good example ; is so important 
a service to the church and to the community, that few persons are capable 
of doing greater or more permanent good in any other way. But this requires 
strict attention to the rules of scripture, in every step of these grand concerns: 
for children, brought up in ungodliness and ignorance, among those who are 
strangers to the gospel, are far more hopeful, than such as have received a 
bad education, witnessed bad examples, and imbibed worldly principles, in the 
families of evangelical professors. 



A COMMENDATION OF WOMEN. 397 

Gains also proceeded, and said, I will now speak on the 
behalf of women, to take away their reproach. For as 
death and the cnrse came into the world by a woman, so 
also did life and health : " God sent forth his Son made 
of a woman/' 1 Yea, to shew how much those that came 
after did abhor the act of the mother, this sex in the Old 
Testament coveted children, if happily this or that woman 
might be the mother of the Saviour of the world. I will 
say again, that when the Saviour was come, women re- 
joiced in him before either man or angel. 2 I read not, 
ever man did give unto Christ so much as one groat : 
but the women " followed him, and ministered to him of 
their substance." It was a woman that washed his feet 
with tears, and a woman that anointed his body to the 
burial. They were women that wept when he was going 
to the cross; and women that followed him from the 
cross, and that sat by the sepulchre when he was buried. 
They were women that were first with him at his resurrec- 
tion morn; and women that brought tidings first to his 
disciples, that he was risen from the dead. 3 Women there- 
fore are highly favoured, and shew by these things that 
they are sharers with us in the grace of life. 

Now the cook sent up to signify that supper was almost 
ready : and sent one to lay the cloth, and the trenchers, 
and to set the salt and bread in order. 

Then said Matthew, The sight of this cloth, and of this 
forerunner of the supper, begetteth in me a greater appe- 
tite to my food than I had before. 

Gai. So let all ministering doctrines to thee, in this 
life, beget in thee a greater desire to sit at the supper of 

1 Gen. iii; Gal. iv. 4. 2 Luke ii. 

3 Luke vii. 37 — 50 j viii. 2, 3 ; xxiii. 27 ; xxiv. 22, 23 ; John ii. 3; xi. 
Matt, xxvii. 55, 56—61. 



398 WHAT THE SUPPER CONSISTED OF. 

the great King in Ms kingdom ; for all preaching, books, 
and ordinances here, are but as the laying of the trenchers, 
and as setting of salt npon the board, when compared 
with the feast that our Lord will make us when we come 
to his house. 

So supper came up ; and first a heave- shoulder and a 
wave-breast were set on the table before them ; to shew 
that they must begin the meal with prayer and praise to 
God. 1 The heave-shoulder David lifted his heart up to 
God with ; and with the wave-breast, where his heart lay, 
with that he used to lean upon his harp when he played. 
— These two dishes were very fresh and good, and they all 
eat heartily thereof. 

The next they brought up was a bottle of wine, as red 
as blood. So Gaius said to them, Drink freely, this is the 
true juice of the vine, that ", makes glad the heart of God 
and man." So they drank and were merry. 2 The next 
was a dish of milk well crumbled : but Gaius said, Let 
the boys have that, " that they may grow thereby." 3 — 
Then they brought up in course a dish of butter and 
honey. Then said Gaius, Eat freely of this, for this is 
good to cheer up and strengthen your judgments and un- 
derstandings. This was our Lord's dish when he was a 
child : " Butter and honey shall he eat, that he may know 
to refuse the evil and choose the good." 4 — Then they 
brought him up a dish of apples, and they were very good 
tasted fruit. Then said Matthew, May we eat apples, since 
they were such by and with which the serpent beguiled 
our first mother ? 

Then said Gaius, 

1 Lev. vii. 32 — 34; x. 14, 15; Psalm xxv. 1 ; Heb. xiii. 15. 
2 Deut. xxxii. 14 ; Judges ix. 13 ; John xv. 5. 3 1 Peter ii. 1, 2. 

4 Isa. vii. 15. 



t 




• ■ a ^TH 1VHICH TO 1EBE EEGUIL'd 

S -' > ^PLES, ] H OTJR SOTJiS DILr IL'd ." 



THE APPLES AND NUTS. 399 

Apples were they with which we were beguil'd, 
Yet sin, not apples, hath our souls defil'd : 
Apples forbid, if eat, corrupt the blood, 
To eat such, when commanded, does us good; 
Drink of his flagons, then, thou church his dove, 
And eat his apples, who are sick of lore. 

Then said Matthew, I made the scruple because a while 
since I was sick with eating of fruit. 

Gai. Forbidden fruit will make you sick, but not what 
our Lord has tolerated. 

While they were thus talking, they were presented with 
another dish, and it was a dish of nuts. 1 Then said some 
at the table, Nuts spoil tender teeth, especially the teeth 
of the children. Which when Gaius heard, he said : 

Hard texts are nuts, (I will not call them cheaters,) 
"Whose shells do keep their kernels from the eaters : 
Ope then the shells, and you shall have the meat ; 
They here are brought for you to crack and eat.* 

1 Sol. Song vi. 11. 



* The different parts of social worship and Christian fellowship are here 
allegorically described. The heave-shoulder and wave-breast prescribed in 
the ceremonial law, seem to have typified the power and love of our great 
High Priest ; and to have conveyed an instruction to the priests to do their 
work with all their might, and with their whole heart : but they are here 
supposed to be also emblems of fervent prayer and grateful praise. — The wine 
represents the exhilarating remembrance of the love of Christ in shedding his 
blood for us, and the application of the blessing to ourselves by living faith. 
— The milk is the emblem of the plain, simple, and important instructions of 
scripture, as brought forward by believers, when they meet together, for their 
edification. — The butter and honey may denote those animating views of God, 
and realizing anticipations of heavenly joy, which tend greatly to establish 
the judgment, instruct the understanding, and determine the affections in 
cleaving to the good part that the believer hath chosen. — The apples represent 
the promises and privileges, which believers possess by communion with 
Christ, in his ordinances: 1 and (he nuts signify such difficult subjects as 
experience and observation enable mature Christians to understand ; and 

1 Sol. Sons ii. 3. 



400 A RIDDLE ANSWERED BY GAIUS. 

Then they were very merry, and sat at the table a long 
time, talking of many things. Then said the old gentle- 
man, My good landlord, while ye are cracking yonr nuts, 
if you please, do you open this riddle : 

A man there was, (though some did call him mad,) 
The more he cast away, the more he had. 

Then they all gave good heed, wondering what good 
Gaius would say. So he sat still awhile, and then thus 
replied : 

■ - 

He who thus hestows his goods upon the poor, 
Shall have as much again, and ten times more. 

Then said Joseph, I dare say, Sir, I did not think you 
could have found it out. 

Oh, said Gaius, I have been trained up in this way a 
great while : nothing teaches like experience : I have 
learned of my Lord to be kind; and have found by 
experience that I have gained thereby. "There is that 
scattereth and yet increaseth ; and there is that withholdeth 
more than is meet, but it tendeth to poverty :" " There 
is that maketh himself rich, yet hath nothing : there is 
that maketh himself poor, yet hath great riches." 1 

Then Samuel whispered to Christiana, his mother, and 
said, Mother, this is a very good man's house ; let us stay 
here a good while, and let my brother Matthew be married 
here to Mercy before we go any further. 

1 Prov. xi. 24 ; xiii. 7. 

which amply repay the pains of endeavouring- to penetrate their meaning, 
though they are not proper for the discussion of young converts. — Whatever 
unbelievers may think, a company of Christians, employing themselves in the 
manner here described, have far sweeter enjoyments than they ever expe- 
rienced when engaged in the mirth, diversions, and pleasures of the world ; 
for these are merely the shadow of joy, but religion puts us in possession of 
the substance. 



A RIDDLE ANSWERED BY HONEST. 401 

The which Gaius the host overhearing, said, With a very- 
good will, my child. 

So they staid here more than a month, and Mercy was 
given to Matthew to wife. 

While they staid here, Mercy, as her custom was, would 
be making coats and garments to give to the poor, by 
which she brought up a very good report upon pilgrims.* 

But to return again to our story. After supper, the lads 
desired a bed, for they were weary with travelling : then 
Gaius called, to shew them their chamber : but, said Mercy, 
I will have them to bed. So she had them to bed, and 
they slept well : but the rest sat up all night ; for Gaius 
and they were such suitable company that they could not 
tell how to part. Then after much talk of their Lord, 
themselves, and their journey, old Mr. Honest (he that 
put forth the riddle to Gaius,) began to nod. Then said 
Great-heart, What, Sir, you begin to be drowsy ! come, 
rub up, now here is a riddle for you. Then said Mr. 
Honest, Let us hear it. 

Then said Mr. Great-heart, 

He that 'will kill, must first be overcome : 
Who live abroad would, first must die at home. 

Ha ! said Mr. Honest, it is a hard one : hard to expound, 
and harder to practise. But come, landlord, said he, I 
will, if you please, leave my part to you ; do you expound 
it, and I will hear what you say. 

No, said Gaius, it was put to you, and it is expected you 
should answer it. 

* If our love to sinners he only shewn by seeking- their spiritual good, it 
■will be considered as a mere bigoted desire to proselyte them to our sect or 
party : but uniform, diligent, and expensive endeavours to relieve their tem- 
poral -wants are intelligible to every man, and bring a good report on the 
profession of the gospel. Matt. v. 16. 

2 D 



402 A QUESTION PROPOSED BY GAIUS, 

Then said the old gentleman, 

He first by grace must conquer'd be, 

That sin would mortify : 
Who, that he lives, would convince me, 

Unto himself must die. 

It is right, said Gaius; good doctrine and experience 
teaches this. For, nntil grace displays itself, and over- 
comes the soul with its glory, it is altogether without heart 
to oppose sin. Besides, if sin is Satan's cords by which 
the soul lies bound, how should it make resistance before 
it is loosed from that infirmity ? * Nor will any, that 
knows either reason or grace, believe that such a man can 
be a living monument of grace, that is a slave to his own 
corruption. — And now it comes in my mind, I will tell you 
a story worth the hearing. There were two men that went 
on pilgrimage, the one began when he was young, the 
other when he was old : the young man had strong cor- 
ruptions to grapple with, the old man's were weak with 
the decays of nature : the young man trode his steps as 
even as did the old one, and was every way as light as he : 
who now, or which of them, had their graces shining 
clearest, since both seemed to be alike ? 

Hon. The young man's, doubtless. For that which 
heads it against the greatest opposition gives best demon- 
stration that it is strongest ; especially when it also holdeth 
pace with that that meets not with half so much; as to be 
sure old age does not. — Besides, T have observed that old 
men have blessed themselves with this mistake; namely, 
taking the decays of nature for a gracious conquest over 

* The gracious operations of the Holy Spirit are here meant. These over- 
come our natural pride, love of sin, and aversion from God and religion ; and 
then we repent, believe in Christ, are justified by faith, mortify sin, die to 
ourselves, and live to God in righteousness and true holiness. 



ANSWERED BY HONEST. 403 

corruptions, and so have been apt to beguile themselves. 
Indeed, old men, that are gracious, are best able to give 
advice to them that are young, because they have seen 
most of the emptiness of things : but yet, for an old and a 
young man to set out both together, the young one has 
the advantage of the fairest discovery of a work of grace 
within him, though the old man's corruptions are naturally 
the weakest.* 

Thus they sat talking till break of day. Now, when the 
family was up, Christiana bid her son James that he 
should read a chapter ; so he read the fifty -third of Isaiah. 
When he had done, Mr. Honest asked, Why it was that 
the Saviour is said to come " out of a dry ground ;" and 
also that he had " no form or comeliness in him ?" 

Then said Mr. Great-heart : To the first I answer, be- 

* Old age affords great advantages in overcoming' some corrupt propensi- 
ties : yet habits of indulgence often more than counterbalance tbe decays of 
nature; and avarice, suspicion, and peevishness, with other evils, gather 
strength as men advance in years. It is therefore in some particulars only 
that age has the advantage over youth : and as some old men imagine that 
they have renounced sin, because they are no longer capable of committing 1 
the crimes in which they once lived ; so there are young men, who presume 
that they shall live to be old, and imagine that repentance will then be com- 
paratively easy to them : whereas sin, in one form or other, gathers strength 
and establishes its dominion, as long as it is permitted to reign in the soul. 
The instruction, however, that is here conveyed, is very important, provided 
it be properly understood ; for, if we do not estimate the advantages of our 
situation, we cannot determine how far external amendment results from in- 
ternal renovation. During tedious diseases, or in the immediate prospect of 
death, men often feel very indifferent to the world, set against sin, disinclined 
to former indulgences, and earnest about salvation: yet returning health, 
business, company, and temptation, terminate such promising appearances. 
Many suppose themselves to be very good tempered, while every one studies 
to oblige them ; yet provocation excites vehement anger and resentment in 
their breast : nay, riches and honour while at a great distance seem to have 
no charms for those, who are powerfully attracted by their magnetical in- 
fluence, when placed within their reach ! 

2 d 2 



404 



THE PILGRIMS ATTACK GIANT SLAY-GOOD. 



cause the church of the Jews, of which Christ came, had 
then lost almost all the sap and spirit of religion. To the 
second, I say, the words are spoken in the person of the 
unbelievers, who, because they want the eye that can see 
into our Prince's heart, therefore they judge of him by the 
meanness of his outside. Just like those that know not 
that precious stones are covered over with a homely 
crust ; who, when they have found one, because they know 
not what they have found, cast it again away, as men do a 
common stone. 

Well, said Gaius, now you are here, and since, as I 
know, Mr. Great-heart is good at his weapons, if you 
please, after we have refreshed ourselves, we will walk into 
the fields, to see if we can do any good. About a mile 
from hence, there is one Slay-good, a giant, that does 
much annoy the King's highway in these parts : and I 
know whereabouts his haunt is : he is master of a number 
of thieves : it would be well if we could clear these parts 
of him. 

So they consented, and went, Mr. Great-heart with his 
sword, helmet and shield, and the rest with spears and 
staves. 



hen they came to the place where 
he was, they found him with one 
Feeble-mind in his hand, whom his 
servants had brought unto him, 
having taken him in the way : now 
the giant was rifling him, with a 
purpose, after that, to pick his bones; 
for he was of the nature of flesh- 
eaters. 
Well, so soon as he saw Mr. Great-heart and his friends 




~£p^ 






GREAT-HEART KILLS HIM. 405 

at the mouth of his cave, with their weapons, he demanded 
what they wanted. 

Gr.-h. We want thee, for we are come to revenge the 
quarrels of the many that thou hast slain of the pilgrims, 
when thou hast dragged them out of the King's highway : 
wherefore come out of thy cave. — So he armed himself, 
and came out : and to the battle they went, aud fought 
for above an hour, and then stood still to take wind. 

Then said the giant, Why are you here on my ground ? 

Gr.-h. To revenge the blood of pilgrims, as I also have 
told thee before. — So they went to it again, and the giant 
made Mr. Great-heart give back ; but he came up again, 
and in the greatness of his mind he let fly with such 
stoutness at the giant's head and sides, that he made him 
let his weapon fall out of his hand ; so he smote and slew 
him, and cut off his head, and brought it away to the inn. 
He also took Feeble-mind the pilgrim, and brought him 
with him to his lodgings. When they were come home 
they shewed his head to the family, and set it up, as they 
had done others before, for a terror to those that shall at- 
tempt to do as he hereafter.* 



* The refreshment of divine consolations, and of Christian fellowship, is 
intended to prepare us for vigorously maintaining 1 the good fight of faith ; not 
only against the enemies of our own souls, but also against the opposers of 
our holy religion according to the talents entrusted to us, and the duties of 
our several stations. We are soldiers belonging to one great army under the 
command of the Captain of our salvation ; and we ought to strive against 
sin, and " contend for the faith once delivered to the saints," by our profession, 
example, prayers, converse, and every other method authorized by the word 
of God. All that love the Lord are our brethren ; and every thing that can 
mislead, dismay, or hinder any of them, should be considered as an adversary 
to the common cause : and we should counteract with meekness, but with 
firmness and decision, all the endeavours of those who obstruct men in the 
ways of the Lord, or turn them aside into by-paths. It does not however 
clearly appear what particular description of opposers were represented by 
Slay-good : whether the author had in view certain selfish and malignant 



406 feeble-mind's account or himself, 

Then they asked Mr. Feeble-mind how he fell into his 
hands ? 

Then said the poor man, I am a sickly man, as you see, 
and because death did usually once a day knock at my 
door, I thought I should never be well at home; so I 
betook myself to a pilgrim's life ; and have travelled hither 
from the town of Uncertain, where I and my father were 
born. I am a man of no strength at all of body, nor yet 
of mind; but would, if I could, though I can but crawl, 
spend my life in the pilgrim's way. — When I came at the 
gate that is at the head of the way, the Lord of that place 
did entertain me freely; neither objected he against my 
weakly looks, nor against my feeble mind ; but gave me 
such things as were necessary for my journey, and bid me 
" hope to the end/' — When 1 came to the house of the 
Interpreter, I received much kindness there ; and because 
the hill of Difficulty was judged too hard for me, I was car- 
ried up that by one of his servants. — Indeed I have found 
much relief from pilgrims, though none was willing to go 
softly as I am forced to do : yet still as they came on, they 
bid me be of good cheer, and said that it was the will of 
their Lord that " comfort" should be given " to the feeble- 
minded;" 1 and so went on their own pace. — When I was 

1 1 Thess. v. 14. 



persecutors, who intimidated professors by fines and imprisonment, to the 
hazard of their lives or of their souls ; or some plausible heretics, who 
" taught things which they ought not, for filthy lucre's sake;" to the total 
ruin of many that seemed hopeful, and the great detriment of others who 
were weak in faith and unestablished in judgment. The conflict seems merely 
to denote the efforts which Christians should make, to prevent the effects of 
such opposition and delusion, and to remove such occasions of mischief out of 
the way : as also to shew that the strong in faith are peculiarly called to these 
services, and ought not to shrink from hardship, danger, and suffering in so 
good a cause. 



AND OF HIS PILGRIMAGE. 407 

come to Assault -lane, then this giant met with me, and bid 
me prepare for an encounter ; but alas ! feeble one that I 
was, I had more need of a cordial : so he came up and 
took me. I conceived he should not kill me ; also when 
he had got me into his den, since I went not with him wil- 
lingly, I believed I should come out alive again; for I 
have heard, that not any pilgrim that is taken captive by 
violent hands, if he keeps heart-whole towards his Master, 
is, by the laws of Providence to die by the hand of the 
enemy. Robbed I looked to be, and robbed to be sure I am ; 
but I am, as you see, escaped with life, for the which I 
thank my King as author, and you as the means. Other 
brunts I also look for; but this I have resolved on, to wit, 
to run when I can, to go when I cannot run, and to creep 
when I cannot go. As to the main, I thank him that 
loved me, I am fixed : my way is before me, my mind is 
beyond the river that has no bridge ; though I am, as you 
see, but of a feeble mind.* 

Then said old Mr. Honest, Have not you some time ago 
been acquainted with one Mr. Fearing, a pilgrim ? 

* The character of Feeble-mind seems to coincide in some thing's with that 
of Fearing*, and in others with the description of Little-faith. Constitutional 
timidity and lowness of spirits, arising from a feeble frame and frequent sick- 
ness, while they are often the means of exciting men to religion, give also a 
peculiar cast to their views and the nature of their profession ; tend to hold 
them under perpetual discouragements; and unfit them for hard and perilous 
services. This seems implied in the name given to the native place of Feeble- 
mind: his uncertainty or hesitation in his religious profession was the effect 
of his natural turn of mind, which was opposite to the sanguine and confi- 
dent. Yet this timid and discouraged irresolution is often connected with 
evident sincerity, and remarkable perseverance in the ways of God. The 
principal difference between Feeble-mind and Fearing seems to be this : that 
the former was more afraid of opposition, and the latter more doubtful about 
the event; which perhaps may intimate, that Slay-good rather represents 
persecutors than deceivers. 



408 NOT-RIGHT STRUCK DEAD BY LIGHTNING. 

Fee. Acquainted with him ! yes : he came from the town 
of Stupidity, which lies four degrees northward of the city 
of Destruction, and as many off of where I was born : yet 
we were well acquainted, for indeed he was my uncle, my 
father's brother. He and I have been much of a temper : 
he was a little shorter than I, but yet we were much of a 
complexion. 

Hon. I perceive you know him ; and I am apt to believe 
also that you were related one to another, for you have his 
whitely look, a cast like his with your eye, and your speech 
is much alike. 

Fee. Most have said so, that have known us both; and, 
besides, what I have read in him, I have for the most part 
found in myself. 

Come, Sir, said good Gaius, be of good cheer ; you are 
welcome to me, and to my house, and what thou hast a 
mind too, call for freely ; and what thou wouldest have 
my servants do for thee, they will do it with a ready mind. 

Then said Mr. Feeble-mind, This is an unexpected 
favour, and as the sun shining out of a very dark cloud. 
Did giant Slay-good intend me this favour when he stopped 
me, and resolved to let me go no further ? Did he intend 
that, after he had rifled my pocket I should go to " Gaius 
mine host ?" Yet so it is. 

Now, just as Mr. Feeble-mind and Gaius were thus in 
talk, there comes one running, and called at the door, and 
told, that about a mile and a half off there was one Mr. 
Not-right, a pilgrim, struck dead upon the place where he 
was, with a thunder-bolt. 

Alas ! said Mr. Feeble-mind, is he slain ? He overtook 
me some days before I came so far as hither, and would 
be my company-keeper. He also was with me when 
Slay-good the giant took me, but he was nimble of his 



MATTHEW AND MERCY ARE MARRIED. 409 

heels and escaped : but, it seems, he escaped to die, and I 
was taken to live.* 

What, one would think, doth seek to slay outright, 

Oft- times delivers from the saddest plight. 

That very Providence, whose face is death, 

Doth oft-times, to the lowly, life bequeath. 

I taken was, he did escape and flee : 

Hands cross'd gave death to him, and life to me. 

Now about this time Matthew and Mercy were married : 
also Gaius gave his daughter Phebe to James, Matthew's 
brother, to wife. After which time they staid about ten 
days at Gams' s house ; spending their time, and the 
seasons, like as pilgrims used to do. 

When they were to depart, Gaius made them a feast, 
and they did eat and drink, and were merry. Now the 
hour was come that they must be gone : wherefore Mr. 
Great-heart called for a reckoning. But Gaius told him, 
that at his house it was not the custom of pilgrims to pay 
for their entertainment. He boarded them by the year, 
but looked for his pay from the Good Samaritan, who had 
promised him, at his return, whatsoever charge he was at 
with them, faithfully to repay him. 1 Then said Mr. Great- 
heart to him, " Beloved, thou doest faithfully, whatsoever 
thou doest to the brethren and to strangers, which have 

1 Luke x. 34, 35. 

* Here again we meet with a contrast between a feeble believer and a 
specious hypocrite. The latter eludes persecution by time-serving, yet 
perishes in his sins ; the former suffers and trembles, yet hopes ; is delivered 
and comforted, and finds his trials terminate in his greater advantage. The 
frequency with which this difference is introduced, and the variety of character 
by which it is illustrated, shews us how important the author deemed it to 
warn false professors, at the same time we " comfort the feeble-minded ;" and 
to mark as exactly as we can the discriminating peculiarities of their aim and 
experience. 



410 THE PILGRIMS LEAVE GAIUs's HOUSE. 

borne witness of thy charity before the church ; whom if 
thou yet bring forward on their journey, after a godly sort, 
thou shalt do well." l 

Then Gaius took his leave of them all, and his children, 
and particularly of Mr. Feeble-mind : he also gave him 
something to drink by the way. 

Now Mr. Feeble-mind, when they were going out at the 
door, made as if he intended to linger : the which when 
Mr. Great-heart espied, he said, Come, Mr. Feeble-mind, 
pray do you go along with us, I will be your conductor 
and you shall fare as the rest. 

Fee. Alas ! I want a suitable companion : you are all 
lusty and strong ; but I, as you see, am weak : I choose 
therefore rather to come behind, lest by reason of my many 
infirmities, I should be both a burden to myself and to you. 
I am, as I said, a man of a weak and feeble mind, and 
shall be offended and made weak at that which others can 
bear. I shall like no laughing : I shall like no gay attire : 
I shall like no unprofitable questions. Nay, I am so weak 
a man, as to be offended with that which others have a 
liberty to do. I do not know all the truth : I am a very 
ignorant Christian man : sometimes, if I hear some rejoice 
in the Lord, it troubles me because I cannot do so too. It 
is with me, as it is with a weak man among the strong, or 
as " a lamp despised.'' " He that is ready to slip with his 
feet, is as a lamp despised in the thought of him that is at 
ease :" 2 so that I know not what to do. 

But, brother, said Mr. Great-heart, I have it in com- 
mission to " comfort the feeble-minded," and to " support 
the weak." You must needs go along with us : we will 
wait for you ; we will lend you our help ; we will deny 
ourselves of some things, both opinionative and practical 

1 3 John 5, 6. 8 Job xii. 5. 



READY-TO-HALT JOINS THEM. 411 

for your sake ; we will not enter into " doubtful disputa- 
tions " before you ; we will be " made all things " to you, 
rather than you shall be left behind.* 1 

Now all this while they were at Gains' s door: and 
behold, as they were thus in the heat of their discourse, 
Mr. Ready-to-halt came by, with his crutches in his hand, 
and he also was going on pilgrimage. 2 

Then said Mr. Feeble-mind to him, How earnest thou 
hither? I was but now complaining that I had not a 
suitable companion ; but thou art according to my wish. 
Welcome, welcome, good Mr. Keady-to-halt, I hope thou 
and I may be some help. 

I shall be glad of thy company, said the other ; and, 
good Mr. Feeble-mind, rather than we will part, since we 
are thus happily met, I will lend thee one of my crutches. 

1 Rom. xiv. ; 1 Cor. viii. ix. 22. 2 Psalm xxxviii. 17. 

* Weak believers are conscientious even to scrupulosity : so far from 
allowing 1 themselves in the practice of known sin, or the omission of evident 
duty ; they are prone to abridge themselves in things which are indifferent : 
they often impose rules on themselves, which they do not expect others to 
observe ; and sometimes are sensible that their uneasiness at the liberty used 
by their brethren, arises from ignorance and low attainments : and therefore 
they deem it better to live retired, than to burden others with their pecu- 
liarities, or be grieved with things which everywhere meet their observation. 
— But there are persons, that expect to be encouraged as weak believers, who 
are far removed from such scrupulousness ; and whose weakness consists 
merely in an inability to maintain an unwavering confidence, while they live 
in a loose and negligent manner. These seem more to resemble Not-right 
than Feeble- mind. — They that are indeed weak believers should learn from 
this passage to beware of censoriousness, and of making themselves a standard 
for others : and their stronger brethren should be reminded not to despise 
or grieve them, by an inexpedient use of their liberty. They will, however, 
commonly find associates in some measure of their own turn, who are often 
more useful to them, than such as cannot entirely sympathize with their 
feelings. — The author, in a marginal note ,has marked Great-heart's answer 
as shewing a Christian spirit. 



412 THE PILGRIMS CONVERSE TOGETHER 

Nay, said he, though I thank thee for thy good-will, I 
am not inclined to halt before I am lame. Howbeit, I 
think, when occasion is, it may help me against a dog. 

Ready. If either myself or my crutches can do thee a 
pleasure, we are both at thy command, good Mr. Feeble- 
mind. 

Thus therefore they went on. Mr. Great-heart and Mr. 
Honest went before, Christiana and her children went 
next, and Mr. Feeble-mind and Mr. Ready-to-halt came 
behind with his crutches. — Then said Mr. Honest, Pray, 
Sir, now we are upon the road, tell us some profitable 
things of some that have gone on pilgrimage before us. 

Gr.-h. With a good will. I suppose you have heard 
how Christian of old did meet with Apollyon in the valley 
of Humiliation, and also what hard work he had to go 
through the valley of the shadow of Death. Also I think 
you cannot but have heard how Faithful was put to it by 
Madam Wanton, with Adam the First, with one Discon- 
tent, and Shame : four as deceitful villains as a man can 
meet with upon the road. 

Hon. Yes, I believe I heard of all this : but indeed good 
Faithful was hardest put to it with Shame ; he was an un- 
wearied one. 

Gr.-h. Ay : for, as the pilgrim well said, He of all men 
had the wrong name. 

Hon. But pray, Sir, where was it that Christian and 
Faithful met Talkative ? that same was a notable one. 

Gr.-h. He was a confident fool; yet many follow his 
ways. 

Hon. He had like to have beguiled Faithful. 

Gr.-h. Ay, but Christian put him into a way quickly to 
find him out. 

Thus they went on till they came to the place where 



ABOUT CHRISTIAN AND FAITHFUL. 413 

Evangelist met with Christian and Faithful and prophesied 
to them what they should meet with at Vanity-fair. 

Then said their guide, Hereabouts did Christian and 
Faithful meet with Evangelist, who prophesied to them of 
what troubles they should meet with at Vanity-fair. 
, Hon. Say you so? I dare say it was a hard chapter 
that then he did read unto them.* 

Gr.-h. It was so, but then he gave them encouragement 
withal. But what do we talk of them? they were a couple 
of lion-like men : they had set their faces like flints. Do 
you not remember how undaunted they were when they 
stood before the judge ? 

Hon. Well, Faithful bravely suffered. 

Gr.-h. So he did, and as brave things came of it : for 
Hopeful and some others, as the story relates, were con- 
verted by his death. 

Hon. Well, but pray go on; for you are well acquainted 
with things. 

Gr.-h. Above all that Christian met with after he had 
passed through Vanity Fair, one By-ends was the arch- 
one. 

Hon. By-ends ! What was he ? 

Gr.-h. A very arch fellow, a downright hypocrite; one 
that would be religious which way ever the world went : 

* The near prospect of persecution is formidable even to true believers, 
not-withstanding 1 all the encouragements of God's word. It is therefore very 
useful to realize such scenes to our minds, and to consider how we should feel 
were they actually present ; that we may be preserved from self-confidence ; 
excited to diligence in every thing connected with " assurance of hope :" put 
on our guard against every action or engagement which might weaken our 
confidence in God ; and pray without ceasing for that measure of wisdom, 
fortitude, patience, meekness, faith, and love, which might be sufficient for 
us should matters come to the worst. 



414 THEY COME TO THE TOWN OF VANITY, 

but so cunning, that he would be sure never to lose or to 
suffer for it. He had his mode of religion for every fresh 
occasion; and his wife was as good at it as he. He would 
turn and change from opinion to opinion ; yea, and plead 
for so doing too. But as far as I could learn, he came to 
an ill-end with his by-ends ; nor did I ever hear that any 
of his children were ever of any esteem with any that 
truly fear God. 

Now by this time they were come within sight of the 
town of Vanity, where Vanity -fair is kept. So, when they 
saw that they were so near the town, they consulted with 
one another how they should pass through this town : and 
some said one thing, and some another. At last Mr. 
Great-heart said, I have, as you may understand, often 
been a conductor of pilgrims through this town : now I 
am acquainted with one Mr. Mnason, a Cyprusian by 
nation, and an old disciple, at whose house we may lodge. 
If you think good, said he, we will turn in there. 

Content, said old Honest; Content, said Christiana; 
Content, said Mr. Feeble-mind ; and so they said all. 
Now you must think it was eventide by that they got to 
the outside of the town : but Mr. Great-heart knew the 
way to the old man's house. So thither they came ; and 
he called at the door, and the old man within knew his 
tongue so soon as ever he heard it ; so he opened and they 
all came in. Then said Mnason, their host, How far 
have you come to-day ? So they said, From the house of 
Gaius our friend. I promise you, said he, you have gone 
a good stitch : you may well be weary ! sit down. So they 
sat down. 

Then said their guide, Come, what cheer, good Sirs, I 
dare say you are welcome to my friend. 



AND ARE ENTERTAINED BY MNASON. 415 

I also, said Mr. Mnason, do bid you welcome; and 
whatever you want, do but say, and we will do what we 
can to get it for yon. 

Hon. Our great want, a while since, was harbour and 
good company, and now I hope we have both. 

Mnas. For harbour, you see what it is, but for good 
company, that will appear in the trial. 

Gr.-h. Well, said Mr. Great-heart, will you have the 
pilgrims into their lodging ? 

I will, said Mr. Mnason. So he had them to their re- 
spective places ; and also shewed them a very fair dining- 
room, where they might be, and sup together, until time 
was come to go to rest. 

Now when they were set in their places, and were a little 
cheery after their journey, Mr. Honest asked his landlord, 
if there were any store of good people in the town ? 

Mnas. We have a few : for indeed they are but a few, 
when compared with them on the other side. 

Hon. But how shall we do to see some of them? for 
the sight of good men, to them that are going on pilgrim- 
age, is like to the appearing of the moon and stars to them 
that are going a journey.* 

Then Mr. Mnason stamped with his foot, and his 
daughter Grace came up : so he said unto her, Grace, go 
you, tell my friends, Mr. Contrite, Mr. Holyman, Mr. 
Love-saints, Mr. Dare-not-lie, and Mr. Penitent, that I 
have a friend or two at my house, that have a mind this 
evening to see them. 



* Even in those populous cities, where vanity most prevails, and where 
persecution at some seasons has most raged, a remnant of real Christians 
generally reside : and believers will in every place inquire after such persona 
and associate "with them. 1 

1 Ps. cxix. 63 ; 1 John iii. 14. 



416 THE STATE OF THE TOWN OF VANITY. 

So Grace went to call them, and they came : and, after 
salutation made, they sat down together at the table. 

Then said Mr. Mnason, their landlord, My neighbours, 
I have, as you see, a company of strangers come to my 
house : they are pilgrims : they come from afar, and are 
going to Mount Zion. But who, quoth he, do you think 
this is ? — pointing his fingers at Christiana. It is Chris- 
tiana, the wife of Christian, that famous pilgrim, who with 
Faithful his brother was so shamefully handled in our 
town. — At that they stood amazed, saying, We little 
thought to see Christiana, when Grace came to call us ; 
wherefore this is a very comfortable surprise. Then they 
asked her about her welfare, and if these young men were 
her husband's sons. And when she had told them they 
were, they said, The King, whom you love and serve, make 
you as your father, and bring you where he is in peace. 

Then Mr. Honest, when they were all sat down, asked 
Mr. Contrite and the rest, in what posture their town was 
at present. 

Con. You may be sure we are full of hurry in fair time. 
It is hard keeping our hearts and spirits in good order, 
when we are in a cumbered condition. He that lives in 
such a place as this, and that has to do with such as we 
have, has need of an item, to caution him to take heed 
every moment of the day. 

Hon. But how are your neighbours now for quietness ? 

Con. They are much more moderate now than formerly. 
You know how Christian and Faithful were used at our 
town : but of late, I say, they have been far more mode- 
rate. I think the blood of Faithful lieth with load upon 
them till now : for, since they burned him they have been 
ashamed to burn any more. In those days we were afraid 
to walk the streets, but now we can shew our heads, 



WHAT THE PILGRIMS HAD MET WITH. 417 

Then the name of a professor was odious ; now, especially 
in some parts of our town, (for you know our town is 
large,) religion is counted honourable. 

Then said Mr. Contrite to them, Pray how fareth it 
with you in your pilgrimage ? How stands the country 
affected towards you ? 

Hon. It happens to us, as it happeneth to way-faring 
men : sometimes our way is clean, sometimes foul, some- 
times uphill, sometimes downhill; we are seldom at a 
certainty : the wind is not always on our backs, nor is 
every one a friend that we meet with in the way. We 
have met with some notable rubs already: and what are 
yet behind we know not ; but, for the most part, we find 
it true that has been talked of old, ' A good man must 
suffer trouble.' 

Con. You talk of rubs : what rubs have you met withal ? 

Hon. Nay, ask Mr. Great-heart, our guide, for he can 
give the best account of that. 

Gr.-h. We have been beset three or four times already. 
First, Christiana and her children were beset with two 
ruffians, that they feared would take away their lives. We 
were beset with giant Bloody-man, giant Maul, and giant 
Slay-good. Indeed we did rather beset the last, than were 
beset of him. And thus it was : after we had been some 
time at the house of " Gaius mine host, and of the whole 
church," we were minded upon a time to take our weapons 
with us, and so go see if we could light upon any of those 
that were enemies to pilgrims ; for we heard that there 
was a notable one thereabouts. Now Gaius knew his 
haunt better than I, because he dwelt thereabout : so we 
looked and looked, till at last we discerned the mouth of 
his cave ; then were we glad, and plucked up our spirits. 
So we approached up to his den : and lo, when we came 

2 E 



418 OCCURRENCES IN THE TOWN OF VANITY. 

there, he had dragged, by mere force, into his net this 
poor man, Mr. Feeble-mind, and was about to bring him 
to his end. But, when he saw us, supposing as we thought, 
he had another prey ; he left the poor man in his house, 
and came out. So we fell to it full sore, and he lustily 
laid about him : but, in conclusion, he was brought down 
to the ground, and his head cut off, and set up by the way 
side, for a terror to such as should after practise such un- 
godliness. That I tell you the truth, here is the man 
himself to affirm it, who was as a lamb taken out of the 
mouth of the lion. 

Then said Mr. Feeble-mind, I found this true, to my 
cost and comfort : to my cost when he threatened to pick 
my bones every moment ; and to my comfort, when I saw 
Mr. Great-heart and his friends, with their weapons, ap- 
proach so near for my deliverance. 

Then said Mr. Holy-man, There are two things that they 
have need to be possessed of, that go on pilgrimage; 
courage, and an unspotted life. If they have not courage, 
they can never hold on their way : and, if their lives be 
loose, they will make the very name of a pilgrim stink. 

Then said Mr. Love-saint, I hope this caution is not 
needful among you : but truly there are many that go 
upon the road, that rather declare themselves strangers to 
pilgrims, than " strangers and pilgrims in the earth." 

Then said Mr. Dare-not-lie, It is true they neither have 
the pilgrims' weeds, nor the pilgrims' courage ; they go 
not uprightly, but all awry, with their feet : one shoe 
goeth inward, another outward, and their hosen out be- 
hind ; here a rag, and there a rent, to the disparagement 
of their Lord. 

These things, said Mr. Penitent, they ought to be trou- 
bled for : nor are the pilgrims like to have that grace upon 



A MONSTER DOES GREAT MISCHIEF, 419 

them and their pilgrims' progress as they desire, until the 
way is cleared of such spots and blemishes. 

Thus they sat talking and spending the time until sup- 
per was set upon the table. Unto which they went, and 
refreshed their weary bodies : so they went to rest. Now 
they staid in the fair a great while, at the house of Mr. 
Mnason, who, in process of time, gave his daughter Grace 
unto Samuel, Christiana's son, and his daughter Martha to 
Joseph. 

The time, as I said, that they lay here was long : for it 
was not now as in former times. Wherefore the pilgrims 
grew acquainted with many of the good people of the 
town, and did them what service they could. Mercy, as 
she was wont, laboured much for the poor; wherefore 
their bellies and backs blessed her, and she was there an 
ornament to her profession. And, to say the truth for 
Grace, Phebe, and Martha, they were all of a very good 
nature, and did much good in their places. They were 
also all of them very fruitful; so that Christian's name, as 
was said before, was like to live in the world. 

"While they lay here, there came a monster out of the 
woods, and slew many of the people of the town. It would 
also carry away their children, and teach them to suck its 
whelps. Now no man in the town durst so much as face 
this monster ; but all men fled when they heard of the 
noise of his coming. The monster was like unto no one 
beast upon the earth , its body was " like a dragon, and it 
had seven heads and ten horns." 1 It made great havoc of 
children, and yet it was governed by a woman. This mon- 
ster propounded conditions to men; and such men as 
loved their lives more than their souls accepted of those 
conditions. 

1 Rev. xii. 3. 

2 E 2 



420 WHICH THE PILGRIMS ASSAULT AND MAIM. 

Now Mr. Great-heart, together with those who came to 
visit the pilgrims at Mr. Mnason's house, entered into a 
covenant to go and engage this beast, if perhaps they might 
deliver the people of this town from the paws and month 
of this so devouring a serpent. 

Then did Mr. Great-heart, Mr. Contrite, Mr. Holy-man, 
Mr. Dare-not-lie, and Mr. Penitent, with their weapons go 
forth to meet him. Now the monster, at first, was very 
rampant, and looked upon these enemies with great dis- 
dain ; but they so belaboured him, being sturdy men at 
arms, that they made him make a retreat ; so they came 
home to Mr. Mnason's house again. 

The monster, you must know, had his certain seasons to 
come out in, and to make his attempts upon the children of 
the people of the town : also these seasons did these valiant 
worthies watch him in, and did continually assault him ; 
insomuch that in process of time he became not only 
wounded, but lame : also he had not made the havoc of the 
townsmen's children as formerly he had done : and it is 
verily believed by some, that this beast will certainly die 
of his wounds. This therefore made Mr. Great-heart and 
his fellows of great fame in this town ; so that many of 
the people, that wanted their taste of things, yet had a 
Teverent esteem and respect for them. Upon this account 
therefore it was, that these pilgrims got not much hurt 
here. True, there were some of the baser sort, that could 
see no more than a mole, nor understand more than a 
beast ; these had no reverence for these men, nor took they 
notice of their valour and adventures.* 

* This seems to refer to the prevalence of Popery for some time before the 
revolution in 1688 ; by which many nominal Protestants were drawn aside, 
and numbers of children educated in the principles of that dark superstition. 
The favour or frown of the prince and his party operated so powerfully, that 



THE PILGRIMS LEAVE THE TOWN OF VANITY. 421 

Well, the time drew on that the pilgrims must go od 
their way ; therefore they prepared for their journey. 
They sent for their friends ; they conferred with them ; 
they had some time set apart therein, to commit each 
other to their Prince. There were again that brought 
them of such things as they had, that were fit for the 
weak and the strong, for the women and the men, and so 
laded them with such things as were necessary. 1 Then 
they set forward on their way; and their friends accom- 
panying them so far as was convenient, they again com- 
mitted each other to the protection of their King, and 
departed. 

They, therefore, that were of the pilgrim's company, 
went on, and Mr. Great-heart went before them : now 
the women and children being weakly, they were forced to 
go as they could bear. By this means Mr. Ready-to-halt 
and Mr. Feeble-mind had more to sympathize with their 
condition. 

When they were gone from the townsmen, and when 
their friends had bid them farewell, they quickly came to 
the place where Faithful was put to death : therefore they 
made a stand, and thanked Him that had enabled him to 

1 Acts xxviii. 10. 



worldly men in general yielded to the imposition ; but several persons among 
the non-conformists, as well as in the established church, did eminent service 
at that crisis by their preaching and writings, in exposing the delusions and 
abominations of that monstrous religion : and these endeavours were 
eventually the means of overturning the plan for the re-establishment of 
Popery in Britain. The disinterested and bold decided conduct of many 
dissenters, on this occasion, procured considerable favour both to them and 
then* brethren, with the best friends of the nation : but the prejudices of 
others prevented them from reaping all the advantage from it that they 
ought to have done. 



422 THE HILL LUCRE AND PILLAR OF SALT. 

bear his cross so well ; and the rather, because they now 
found that they had a benefit by such a man's sufferings 
as he was. They went on, therefore, after this a good way 
further, talking of Christian and Faithful ; and how Hope- 
ful joined himself to Christian, after that Faithful was 
dead. 

Now they were come up with the hill Lucre, where the 
silver mine was, which took Demas off from his pilgrimage, 
and into which, as some think, By-ends fell and perished : 
wherefore they considered that. But when they were come 
to the old monument that stood over against the hill 
Lucre, to wit, to the pillar of salt, that stood also within 
view of Sodom and its stinking lake, they marvelled, as did 
Christian before, that men of that knowledge and ripeness 
of wit, as they were, should be so blind as to turn aside 
here. Only they considered again, that nature is not 
affected with the harms that others have met with, espe - 
cially if that thing, upon which they look, has an attracting 
virtue upon the foolish eye. 

I saw now that they went on till they came to the river 
that was on this side of the Delectable Mountains : to the 
river where the fine trees grow on both sides, and whose 
leaves, if taken inwardly, are good against surfeits j 1 where 
the meadows are green all the year long, and where they 
might lie down safely. 

By this river-side, in the meadows, there were cotes and 
folds for sheep, a house built for the nourishing and bring- 
ing up of those lambs, the babes of those women that go 
on pilgrimage. Also there was here One that was entrusted 
with them, who could have compassion, and that could 
gather these lambs with his arm, and carry them in his 
bosom, and that could gently lead those that were with 

1 Ps. xxiii. 



PROVISION MADE FOR PILGRIMS* CHILDREN. 423 

young. 1 Now to the care of this man Christiana admo- 
nished her four daughters to commit their little ones, that 
by these waters they might be housed, harboured, succoured, 
and nourished, and that none of them might be lacking in 
time to come. This man, if any of them go astray, or be 
lost, he will bring them again ; he will also bind up that 
which was broken, and will strengthen them that are sick. 2 
Here they will never want meat, drink and clothing; here, 
they will be kept from thieves and robbers ; for this man 
will die before one of those committed to his trust shall be 
lost. Besides, here they shall be sure to have good nurture 
and admonition, and shall be taught to walk in right paths ; 
and that you know is a favour of no small account.* Also 
here, as you see, are delicate waters, pleasant meadows, 
dainty flowers, variety of trees, and such as bear wholesome 
fruit : fruit not like that which Matthew ate of, that fell 
over the wall out of Beelzebub's garden ; but fruit that 
procureth health where there is none, and that continueth 
and increaseth it where it is. 

1 Heb. v. 2 ; Isa. lxiii. 2 Jer. xxiii. 4; Ezek. xxxiv. 11 — 16. 



* Under this emblem we are taught the importance of early recommending; 
our children to the faithful care of the Lord Jesus, by fervent prayer, with 
earnest desires of their eternal good, above all secular advantages whatsoever : 
consequently we ought to keep them at a distance from such places, con- 
nexions, books, and companies, as may corrupt their principles and morals ; 
to instil such pious instructions as they are capable of receiving ; to bring 
them early under the preaching of the gospel and to the ordinances of God ; 
and so avail ourselves of every help, in thus " training them up in the nature 
and admonition of the Lord." For depraved natural propensities, the course 
of the world, the artifices of Satan, the inexperience, credulity, and sanguine 
expectations of youth, the importance of the case, and the precepts of scrip- 
ture, concur in requiring thi3 conduct of us. Yet, after all, our minds 
must be anxious about the event, in proportion as we value then- souls, except 
as we find relief by commending them to the faithful care of that tender Shep- 
herd, who " gathers the lambs with hia ai*ms, and carries them in his 
bosom." 



424 THE PILGRIMS ATTACK AND KILL GIANT DESPAIR, 

So they were content to commit their little ones to him ; 
and that which was also an encouragement to them so to 
do was, for that all this was to be at the charge of the 
King; and so was an hospital to young children and 
orphans. 




f \--i-r_ vsS'.i?-*-'/. 



ow they went on ; and, when they 
were come to By-path meadow, to 
the stile over which Christian 
went with his fellow Hopeful, when 
they were taken by Giant Despair, 
and put into Doubting-castle they 
sat down, and consulted what was 
best to be done ; to wit, now they 
were so strong, and had got such a man as Mr. Great-heart 
for their conductor, whether they had not best to make an 
attempt upon the giant, demolish his castle, and if there 
were any pilgrims in it to set them at liberty, before they 
went any further. So one said one thing, and another 
said to the contrary. One questioned if it was lawful to 
go upon unconsecrated ground ; another said they might, 
provided their end was good. But Mr. Great-heart said, 
Though that assertion offered last cannot be universally 
true, yet I have a commandment to resist sin, to overcome 
evil, " to fight the good fight of faith :" and, I pray, with 
whom should I fight this good fight if not with Giant 
Despair ? I will therefore attempt the taking away of his 
life, and the demolishing of Doubting-castle. Then said 
he, Who will go with me ? Then said old Honest, / will. 
And so we will too, said Christiana's four sons, Matthew, 
Samuel, James, and Joseph : for they were young men and 
strong, 1 

1 1 Johnii. 13, 14. 



AND DESTROY DOUBTING CASTLE. 425 

So they left the women on the road, and with them 
Mr. Feeble-mind and Mr. Ready-to-halt, with his crutches, 
to be their guide, until they came back : for in that place, 
though Giant Despair dwelt so near, they keeping in the 
road, " a little child might lead them." 1 

So Mr. Great-heart, old Honest, and the four young 
men went to go up to Doubting Castle, to look for Giant 
Despair. When they came at the castle gate, they knocked 
for entrance with an unusual noise. With that the old 
giant comes to the gate, and Diffidence his wife follows. 
Then said he, Who and what is he that is so hardy as 
after this manner to molest the Giant Despair ? Mr. 
Great-heart replied, It is I, Great-heart, one of the King 
of the celestial country's conductors of pilgrims to their 
place : and I demand of thee, that thou open thy gates for 
my entrance ; prepare thyself also to fight, for I am come 
to take away thy head, and to demolish Doubting-castle. 

Now Giant Despair, because he was a giant, thought no 
man could overcome him : and again, thought he, Since 
heretofore I have made a conquest of angels, shall Great- 
heart make me afraid? So he harnessed himself, and 
went out : he had a cap of steel upon his head, a breast- 
plate of fire girded to him, and he came out in iron shoes 
with a great club in his hand. Then these six men made 
up to him, and beset him behind and before : also when 
Diffidence, the giantess, came up to help him, old Mr. 
Honest cut her down at one blow. Then they fought for 
their lives, and Giant Despair was brought down to the 
ground, but was very loth to die : he struggled hard, and 
had, as they say, as many lives as a cat ; but Great-heart 
was his death : for he left him not till he had severed his 
head from his shoulders. 

1 Isaiah xi. 9. 



426 THEY RELEASE TWO PILGRIMS. 

Then they fell to demolishing Doubting- castle, and that 
you know might with ease be done, since Giant Despair 
was dead. They were seven days in destroying of that : 
and in it, of pilgrims, they found one Mr. Despondency, 
almost starved to death, and one Much- afraid his daughter ; 
these two they saved alive. But it would have made you 
have wondered to have seen the dead bodies that lay here 
and there in the castle-yard, and how full of dead men's 
bones the dungeon was. 

When Mr. Great-heart and his companions had per- 
formed this exploit, they took Mr. Despondency and his 
daughter Much-afraid into their protection ; for they were 
honest people, though they were prisoners in Doubting- 
castle, to that Giant Despair. They, therefore, I say, took 
with them the head of the giant, (for his body they had 
buried under a heap of stones ;) and down to the road and 
to their companions they came, and shewed them what 
they had done. Now, when Feeble-miud and Beady-to- 
halt saw that it was the head of Giant Despair indeed, 
they were very jocund and merry. Now Christiana, if 
need was, could play upon the viol, and her daughter 
Mercy upon the lute : so, since they were so merrily dis- 
posed, she played them a lesson, and Ready-to-halt would 
dance. So he took Despondency's daughter, named 
Much-afraid, by the hand, and to dancing they went in 
the road. True he could not dance without one crutch in 
his hand ; but I promise you he footed it well : also the 
girl was to be commended, for she answered the music 
handsomely. 

As for Mr. Despondency, the music was not much to 
him : he was for feeding rather than dancing ; for that he 
was almost starved. So Christiana gave him some of her 
bottle of spirits, for present relief, and then prepared him 



A MONUMENT. 427 

something to eat ; and in a little time the old gentleman 
came to himself, and began to be finely revived. 

Now I saw in my dream, when all these things were 
finished, Mr. Great-heart took the head of Giant Despair, 
and set it upon a pole by the highway side, right over 
against the • pillar that Christian erected for a caution to 
pilgrims that came after, to take heed of entering into his 
grounds.* 

* The following lines are here added, as in other places : 
Though Doubting-castle be demolished, 
And Giant Despair too has lost his head : 
Sin can rebuild the castle, make 't remain, 
And make Despair the Giant live again. — 
Indeed they seem to be much wanted for the exploit of destroying Doubting- 
castle, and killing Giant Despair, is more liable to exception, than any inci- 
dent in the whole work. — To relieve the minds of such as are discouraged in 
the path of duty, or when inquiring the way of salvation, is doubtless a most 
important service in the cause of Christ. This is represented by the attempts 
made to mend the road over the Slough of Despond: but By-path meadow 
ought to lead to Doubting-castle. Such inward distresses are as useful to 
Christians as any other rebukes and corrections, by which their loving Friend 
renders them watchful and circumspect. Could this order be reversed, it 
would give strength to temptation, and tend to embolden men to seek relief 
from difficulties by transgression ; for the apprehension of subsequent distress 
is one grand preventive, even to the believer, when such measures are sug- 
gested to his mind. Indeed, this is the Lord's method of performing his 
covenant to his people ; " I will," says he, " put my fear in their hearts, that 
they shall not depart from me." 1 If therefore love be not in lively exercise, 
he has so ordered it tYL&tfear should intervene, to prevent worse consequences. 
So that, when believers have not only departed from the way, but have also 
fallen asleep on forbidden ground, their alarms and doubts are salutary, 
though often groundless and extreme : and should any man, by preaching or 
writing-, be able to prevent all the despondings of such persons, previous to 
their repentance and its happy effects, he would subserve the design of the 
tempter, and counteract the Lord's plan. We can, with propriety, do no more 
in this case, than encourage the fallen to repent and seek forgiveness, by the 
general truths, invitations, and promises of scripture ; and comfort them, 

1 Jer. xxxii. 40. 



428 THE DELECTABLE MOUNTAINS. 

Then he writ under it, upon a marble stone, these verses 
following : 

This is the head of him, whose name only, 

In former times, did pilgrims terrify. 

His castle's down, and Diffidence, his wife, 

Brave Master Great-heart has bereft of life. 

Despondency, his daughter Much-afraid, 

Great-heart for them also the man has play'd. 

Who hereof doubts, if he'll but cast his eye 

Up hither, may his scruples satisfy. 

This head also, when doubting cripples dance, 

Doth shew from fears they have deliverance. 

When those men had thus bravely shewed themselves 
against Doubting-castle, and had slain Giant Despair, they 
went forward, and went on till they came to the Delec- 
table Mountains, where Christian and Hopeful refreshed 
themselves with the varieties of the place. They also 
acquainted themselves with the shepherds there, who wel- 
comed them, as they had done Christian before, unto the 
Delectable Mountains. 

Now the shepherds seeing so great a train follow Mr. 
Great-heart, (for with him they were well acquainted,) 
they said unto him, Good Sir, you have a goodly company 
here; pray where did you find all these? 

Gr.-h. First, here is Christiana and her train, 

t 

Her sons, and her sons' wives, who, like the wain, 
Keep by the pole, and do by compass steer, 
From sin to grace, else they had not been here. 

when penitent, by suitable topics, " that they may not be swallowed up of 
overmuch sorrow." — But though this part of the allegory is liable to some 
objection, or capable of being abused ; yet it is probable that the author only 
intended to shew, that the labours of faithful ministers, with the converse and 
prayers of such believers as are strong in faith, may be very useful in re- 
covering the fallen, and relieving them that are ready to despond ; and of 
thus preventing the more durable and dreadful effects of the weak believer's 
transgressions. 



THE PILGRIMS WELCOMED. 429 

Next, here's old Honest come on pilgrimage j 
Ready-to-halt too, who, I dare engage, 
True-hearted is, and so is Feeble-mind, 
"Who willing was not to he left behind. 
Despondency, good man, is coming after, 
And so also is Much-afraid his daughter. 
May we have entertainment here, or must 
"We further go 1 Let's know wheron to trust. 

Then said the shepherds, This is a comfortable company ; 
you are welcome to us, for we have for the feeble, as for 
the strong : our Prince has an eye to what is done to the 
least of these i 1 therefore infirmity must not be a block 
to our entertainment. So they had them to the palace 
doors, and then said unto them, Come in, Mr. Feeble- 
mind ; Come in, Mr. Keady-to-halt ; Come in, Mr. Des- 
pondency, and Mrs. Much- afraid his daughter. These, 
Mr. Great-heart, said the shepherds to the guide, we call 
in by name, for that they are most subject to draw back; 
but as for you, and the rest that are strong, we leave you 
to your wonted liberty. Then said Mr. Great-heart, This 
day I see that grace doth shine in your faces, and that you 
are my Lord's shepherds indeed: for that you have not 
pushed these diseased neither with side nor shoulder, but 
have rather strewed their way into the palace with flowers 
as you should. 2 

So the feeble and weak went in, and Mr. Great -heart 
and the rest did follow. When they were also set down, 
the shepherds said to those of the weaker sort, What is 
that you would have ? For, said they, all things must be 
managed here to the supporting of the weak, as well as 
the warning of the unruly. 

So they made them a feast of things easy of digestion, 
and that were pleasant to the palate, and nourishing : the 

Matt. xxv. 40. 2 Ezek, xxxiv. 21. 



430 MOUNT MARVEL. 

which when they had received, they went to their rest, 
each one respectively unto his proper place. When morn- 
ing was come, because the mountains were high, and the 
day clear ; and because it was the custom of the shepherds 
to shew the pilgrims, before their departure, some rari- 
ties : therefore, after they were ready, and had refreshed 
themselves, the shepherds took them out into the fields, 
and shewed them first what they had shewed to Christian 
before. 

Then they had them to some new places. The first was 
mount Marvel, where they looked, and behold a man at a 
distance, that tumbled the hills about with words. Then 
they asked the shepherds what that should mean? So 
they told them, that that man was the son of one Mr. 
Great-grace, (of whom you read in the first part of the 
records of the Pilgrim's Progress :) and he is set there to 
teach pilgrims how to believe down, or to tumble out of 
their ways, what difficulties they should meet with, by 
faith. 1 Then said Mr. Great-heart, I know him ; he is a 
man above many.* 

1 Mark xi. 23, 24. 



* Faith exercised on the promises, and according- to the warrant, of scrip- 
ture, engages the arm of omnipotence on our side, as far as our duty, or 
advantage, and the glory of God, are concerned ; so that strong faith will 
remove out of our way every ohstacle which prevents our progress. But 
many things seem to us to he insurmountable obstacles which are merely 
trials of our patience, or " thorns in the flesh" to keep us humble : no degree 
of faith therefore will remove them ; but believing prayer will be answered 
by inward strength communicated to our souls. " The grace of the Lord 
Jesus will be sufficient for us ;" " his strength will be perfected in our weak- 
ness :" the burning bush shall not be consumed ; and we shall be enabled to 
proceed, though in great weakness, and with many trembling apprehensions. 
On the other hand, real hindrances frequently obstruct our path, " because of 
our unbelief," and because we neglect the proper means of increasing our 
faith. 1 

1 Matt. xvii. 19—21. 



MOUNT INNOCENCE. MOUNT CHARITY. 431 

Then they had them to another place, called monnt In- 
nocence : and there they saw a man clothed all in white ; 
and two men, Prejudice and Ill-will, continually casting 
dirt upon him. Now, behold, the dirt, whatsoever they 
cast at him, would in a little time fall off again, and his 
garment would look as clear as if no dirt had been cast 
thereat. — Then said the pilgrims, What means this ? The 
shepherds answered, This man is named Godly-man, and 
the garment is to shew the innocency of his life. Now 
those that throw dirt at him are such as hate his well- 
doing ; but, as you see the dirt will not stick upon his 
clothes, so it shall be with him that lives truly innocently 
in the world. Whoever they be that would make such 
men dirty, they labour all in vain ; for God, by that a 
little time is spent, will cause that their innocence shall 
break forth as the light, and their righteousness as the 
noon- day.* 

Then they took them, and had them to mount Charity, 
where they shewed them a man that had a bundle of cloth 
lying before him, out of which he cut coats and garments 
for the poor that stood about him ; yet his bundle or roll 
of cloth was never the less. Then said they, What should 
this be ? That is, said the shepherds, to shew you, that 

* This and the subsequent emblems are sufficiently explained, and only re- 
quire to be duly considered with reference to their practical import. — It may 
however be observed, that some godly men have been durably suspected of 
crimes charged upon them by prej adiced persons, of which they are entirely 
innocent : yet, perhaps, this will be found to have originated from some 
misconduct in other respects, or from want of circumspection in " avoiding 
the appearance of evil :" so that the general rule may be allowed to be valid ; 
and they who feel themselves to be exceptions to it will do well to examine, 
whether they have not by indiscretions, at least, exposed themselves to this 
painful trial. I apprehend most of us have cause enough in this respect for 
humiliation and patience. 



432 THE BY-WAY. 

he that has a heart to give of his labour to the poor shall 
never want wherewithal. "He that watereth shall be 
watered himself." And the cake, that the widow gave to 
the prophet, did not cause that she had ever the less in her 
barrel. 

They had them also to the place where they saw one 
Fool and one Want-wit washing of an Ethiopian, with an 
intention to make him white ; but the more they washed 
him, the blacker he was. Then they asked the shepherds 
what that should mean ? So they told them, saying, Thus 
shall it be with the vile person : all means used to get such 
a one a good name shall in conclusion tend but to make 
him more abominable. Thus it was with the Pharisees, 
and so it shall be with all hypocrites. 

Then said Mercy, the wife of Matthew, to Christiana 
her mother, I would, if it might be, see the hole in the 
hill, or that commonly called the By-way to hell. So her 
mother brake her mind to the shepherds. Then they 
went to the door ; (it was on the side of a hill ;) and they 
opened it, and bid Mercy hearken awhile. So she 
hearkened, and heard one saying, Cursed be my father, 
for holding my feet back from the way of peace and life. 
And another said, O that I had been torn in pieces, be- 
fore I had, to save my life, lost my soul ! And another 
said, If I were to live again, how would I deny myself, 
rather than come to this place ! Then there was as if the 
very earth groaned and quaked under the feet of this 
young woman for fear. So she looked white, and came 
trembling away, saying, Blessed be he and she that are 
delivered from this place ! 

Now, when the shepherds had shewn them all these 
things, then they had them back to the palace, and enter- 
tained them with what the house would afford : but Mercy 



THE WONDERFUL LOOKING GLASS. 433 

being a young and breeding woman longed for something 
that she saw there, bnt was ashamed to ask. Her mother- 
in-law then asked her what she ailed, for she looked as 
one not well ? Then said Mercy, There is a looking-glass 
hangs up in the dining-room, off which I cannot take my 
mind ; if therefore I have it not, I think I shall miscarry. 
Then said her mother, I will mention thy wants to the 
shepherds, and they will not deny it thee. But she said, 
I am ashamed that these men should know that I longed. 
Nay, my daughter, said she, it is no shame, but a virtue, 
to long for such a thing as that. So Mercy said, Then, 
mother, if you please, ask the shepherds if they are wil- 
ling to sell it. 

Now the glass was one of a thousand. It would pre- 
sent a man, one way, with his own features exactly ; and 
turn it but another way, and it would shew one the very 
face and similitude of the Prince of the pilgrims himself. 
Yes, I have talked with them that can tell, and they have 
said, that they have seen the very crown of thorns upon 
his head by looking in that glass : they have therein also 
seen the holes in his hands, in his feet, and his side. Yea, 
such an excellence is there in that glass, that it will shew 
him to one where they have a mind to see him ; whether 
living or dead ; whether in earth or in heaven ; whether 
in a state of humiliation, or in his exaltation ; whether 
coming to suffer or coming to reign. 1 

Christiana therefore went to the shepherds apart, (now 
the names of the shepherds were Knowledge, Experience, 
Watchful, and Sincere,) and said unto them, There is one 
of my daughters, a breeding woman, that I think, doth 
long for something that she hath seen in this house, and 

1 James i. 23—25 ; 1 Cor. xiii. 12. 2 Cor. iii. 18. 

2 F 



434 PRESENTS MADE TO THE PILGRIMS. 

she thinks she shall miscarry if she should by you be 
denied. 

Exp. Call her, call her; she shall assuredly have what 
we can help her to. So they called her, and said to her, 
Mercy, What is that thing thou wouldest have? Then 
she blushed, and said, The great glass that hangs up in the 
dining-room. So Sincere ran and fetched it, and with a 
joyful consent it was given her. Then she bowed her 
head, and gave thanks, and said, By this I know that I 
have obtained favour in your eyes.* 

They also gave to the young women such things as they 
desired, and to their husbands great commendations, for 
that they had joined with Mr. Great-heart, to the slaying 
of Giant Despair, and the demolishing of Doubting-castle. 
— About Christiana's neck the shepherds put a bracelet, 
and so they did about the necks of her four daughters, 
also they put ear-rings in their ears, and jewels on their 
foreheads. 

When they were minded to go hence, they let them go 
in peace, but gave not to them those certain cautions which 
before were given to Christian and his companion. The 
reason was, for that these had Great-heart to be their 
guide, who was one that was well acquainted with things, 
and so could give them their cautions more seasonably ; to 
wit, even then when the danger was nigh the approaching. 
What cautions Christian and his companion had received 
of the shepherds, they had also lost by that the time was 

* The holy scriptures, revealing' to us the mysteries and perfections of God, 
shewing- us our own real character and condition, and discovering" Christ and 
his salvation to our souls, are represented under this emblem. Every true 
believer longs to he more completely acquainted with them from day to day, 
and to look into them continually. 



THEY PROCEED ON THEIR JOURNEY. 435 

come that they had need to put them, in practice. Where- 
fore here was the advantage that this company had over 
the other,* 

From hence they went on singing, and they said : 

Behold, how fitly are the tables set 
For their relief that pilgrims are become, 
And how they us receive without one let, 
That make the other life the mark and home, 
What novelties they have, to us they give, 
That we, though pilgrims, joyful lives may live. 
They do upon us, too, such things bestow, 
That shew we pilgrims are, where'er we go. 

* The author embraces every opportunity of pointing out the important 
advantages of the pastoral oflice, -when faithfully executed ; by which he 
meant, the regular care of a stated minister over a company of professed 
Christians, who are his peculiar charge, have voluntarily placed themselves 
under his instructions, seek counsel from him in all their difficulties, and pay 
regard to his private admonitions ; being convinced that he uprightly seeks 
their spiritual welfare, and is capable of promoting it. Nothing so much 
tends to the establishment and consistent conduct of believers, or the per- 
manent success of the gospel, as a proper reciprocal attention of pastors and 
their flocks to each other. A general way of preaching and hearing, with 
little or no connexion, cordial unreserved intercourse, or even acquaintance, 
between ministers and their congregations, with continual changes from one 
place to another, may tend to spread a superficial knowledge of evangelical 
truth more widely ; but, through the want of seasonable reproof, counsel, 
encouragement, or admonition, the general directions delivered from the pul- 
pit will seldom be recollected when they are most wanted. Hence it is, that 
professors so often miss their way, are taken in ' the Flatterer's net,' and fall 
asleep on ' the Enchanted Ground :' and a faithful guide ever at hand, to give 
the caution or direction at the time, is the proper remedy, for which no ade- 
quate substitute can be found. But, as it is much easier to preach at large 
on general topics, and, after a few sermons delivered in one congregation, to 
go over the same ground again in another place ; than to perform duly the 
several parts of the arduous office, which is sustained by the stated pastor of 
a regular congregation ; and as it is far more agreeable to nature, to be ex- 
empted from private admonitions, than to be troubled with them, it may be 
feared that this important subject will not at present be duly attended to. 

F 2 



436 



valiant-for-tkuth's battle, 



When they were gone from the shepherds, they qnickly 
came to the place where Christian met with one Turn-away, 
that dwelt in the town of Apostacy. "Wherefore of him 
Mr. Great-heart, their guide, did now put them in mind, 
saying, This is the place where Christian met with one 
Turn-away, who carried with him the character of his 
rebellion at his back. And this I have to say concerning 
this man ; he would hearken to no counsel, but, once a 
falling, persuasion could not stop him. When he came 
to the place where the cross and the sepulchre were, he did 
meet with one that did bid him look there, but he gnashed 
with his teeth, and stamped, and said, he was resolved to 
go back to his own town. Before he came to the gate, he 
met with Evangelist, who offered to lay hands on him to 
turn him into the way again : but this Turn-away resisted 
him, and having done much despite unto him, he got away 
over the wall, and so escaped his hand. 



hen they went on : and, just at 
the place where Little-faith for- 
merly was robbed, there stood a 
man with his sword drawn, and 
his face all blood. Then said Mr. 
Great-heart, What art thou ? The 
man made answer, saying, I am 
one whose name is Valiant-for- 
truth, I am a pilgrim, and am going to the celestial city. 
Now, as I was in my way, there were three men that did 
beset me, and propounded unto me these three things : 
Whether I would become one of them ? or go back from 
whence I came ? or die upon the place ? To the first I 
answered, I had been a true man a long season, and there- 
fore it could not be expected that I should now cast in my 




AND VICTORY OVER THREE ASSAILANTS. 437 

lot with thieves. 1 Then they demanded what I should say 
to the second. So I told them, The place from whence I 
came, had I not found incommodity there, I had not for- 
saken it at all ; but, finding it altogether unsuitable to me, 
and very unprofitable for me, I forsook it for this way. 
Then they asked me what I said to the third ? And I 
told them, My life cost more dear far than that I should 
lightly give it away : besides you have nothing to do to put 
things to my choice : wherefore at your peril be it if you 
meddle. Then these three, to wit, Wild-head, Inconsider- 
ate, and Pragmatic, drew upon me, and I also drew upon 
them. So we fell to it, one against three, for the space of 
three hours. They have left upon me, as you see, some of 
the marks of their valour, and have also carried away with 
them some of mine. They are but just now gone : I sup- 
pose they might, as the saying is, hear your horse dash, 
and so they betook themselves to flight.* 

1 Prov.i. 10—19. 

* From the names given to the opponents, with whom this pilgrim fought, 
we may infer, that the author meant to represent by them certain wild 
enthusiasts, who, not having ever duly considered any religious subject, 
officiously intrude themselves in the way of professors, to perplex then* minds, 
and persuade them that unless they adopt their reveries or superstitions, they 
cannot be saved. An ungovernable imagination, a mind incapable of sober 
reflection, and a dogmatizing spirit, characterize these enemies of the truth : 
they assault religious persons with specious reasonings, cavilling objections, 
confident assertions, bitter reproaches, proud boastings, sarcastical censures, 
and rash judgments : they endeavour to draw them over to their party, or to 
drive them from attending to religion at all ; or to terrify them with the fears 
of damnation, in their present endeavours to serve God, and find his salvation. 
"Whatever company of persons we suppose that the author had in view, we 
may learn from the passage what our strength, hope and conduct ought to be, 
when we are thus assaulted. The word of God, used in faith, and with fervent 
and persevering prayer, will at length enable us to silence such dangerous 
assailants; and if we be " valiant for the truth" and meekly contend for it, 
amidst revilings, menaces, and contempt, we may hope to confirm others also 
and to promote the common cause. 



438 HE JOINS THE PILGRIMS, 

Gr.-h. But here was great odds, three against one. 

Val. It is true : but little or more are nothing to him 
that has the truth on his side. " Though a host should 
encamp against me/' said one, iC my heart shall not fear : 
though war shall rise against me, in this will I be confi- 
dent." Besides, said he, I have read in some records, that 
one man has fought an army : and how many did Samson 
slay with the jaw-bone of an ass ? 

Then said the guide, Why did you not cry out, that 
some might have come in for your succour. 

Val. So I did to my King, who I knew could hear me, 
and afford invisible help ; and that was enough for me. 

Then said Great-heart to Mr. Valiant- for-truth, Thou 
hast worthily behaved thyself; let me see thy sword. So 
he shewed it him. "When he had taken it into his hand, 
and looked thereon a while, he said, Ha ! it is a right 
Jerusalem blade. 

Val. It is so. Let a man have one of these blades with 
a hand to wield it, and skill to use it, and he may venture 
upon an angel with it. He need not fear its holding if he 
can but tell how to lay on. Its edge will never blunt. It 
will cut flesh, and bones, and soul, and spirit and all. 

Gr.-h. But you fought a great while ; I wonder you 
was not weary. 

Val. I fought till my sword did cleave to my hand, and 
then they were joined together, as if a sword grew out of 
my arm : and when the blood ran through my fingers, 
then I fought with most courage. 

Gr.-h. Thou hast done well; thou hast " resisted unto 
blood, striving against sin •" thou shalt abide by us, come 
in and go out with us, for we are thy companions. 

Then they took him, and washed his wounds, and gave 
him of what they had to refresh him : and so they went 
together. Now as they went on, because Mr. Great-heart 



AND SHEWS HOW HE LEFT DARK-LAND. 439 

was delighted in him, (for lie loved one greatly that he 
found to be a man of his hands ;) and because there were 
in company them that were feeble and weak, therefore he 
questioned with him about many things ; as first, what 
countryman he was ? 

Val. I am of Dark-land, for there I was born, and there 
my father and mother are still. 

Dark-land ! said the guide, doth not that lie on the same 
coast with the city of Destruction ? 

Val. Yes, it doth. Now that which caused me to come 
on pilgrimage, was this : we had Mr. Tell-true come into 
our parts, and he told it about what Christian had done, 
that went from the city of Destruction ; namely, how he 
had forsaken his wife and children, and had betaken him- 
to a pilgrim's life. It was also confidently reported, how 
he had killed a serpent that did come out to resist him in 
his journey; and how he got through to whither he in- 
tended. It was also told what welcome he had to all his 
Lord's lodgings, especially when he came to the gates of 
the celestial city : for there, said the man, he was received 
with sound of trumpet by a company of shining ones. 
He told it also how all the bells of the city did ring for joy 
at his reception, and what golden garments he was clothed 
with ; with many other things that now I shall forbear to 
relate. In a word, that man so told the story of Christian 
and his travels, that my heart fell into a burning heat to 
be gone after him : nor could father or mother stay me. 
So I got from them, and am come thus far on my way. 

Gr.-h. You came in at the gate, did you not? 

Val. Yes, yes ! for the same man also told us, that all 
would be nothing, if we did not begin to enter this way at 
the gate. 



440 RECOGNITION IN HEAVEN. 

Look you, said the guide to Christiana, the pilgrimage 
of your husband, and what he has gotten thereby, is spread 
abroad far and near. 

Val, Why, is this Christian's wife ? 

Gr.-h. Yes, that it is; and these are also her four sons. 

Val. What ! and going on pilgrimage too? 

Gr.-h. Yes, verily, they are following after. 

Val. It glads me at heart ; good man, how joyful will 
he be when he shall see them, that would not go with him, 
to enter before him in at the gates into the celestial City. 

Gr.-h. Without doubt it will be a comfort to him ; for, 
next to the joy of seeing himself there, it will be a joy to 
meet there his wife and children. 

Val. But, now you are upon that, pray let me hear your 
opinion about it. Some make a question, whether we shall 
know one another when we are there. 

Gr.-h. Do they think they shall know themselves then, 
or that they shall rejoice to see themselves in that bliss? 
and, if they think they shall know and do these, why not 
know others, and rejoice in their welfare also ? Again, 
since relations are our second self, though that state will 
be dissolved, yet why may it not be rationally concluded 
that we shall be more glad to see them there, than to see 
they are wanting? 

Val. Well, I perceive whereabouts you are as to this. 
Have you any more things to ask me about my beginning 
to come on pilgrimage ? 

Gr.-h. Yes, were your father and mother willing that 
you should become a pilgrim ? 

Val. Oh no ! they used all means imaginable to persuade 
me to stay at home. 

Gr.-h. What could they say against it? 



PILGRIMAGE ASCRIBED TO IDLENESS, 441 

Val. They said, it was an idle life ; and, if I myself 
were not inclined to sloth and laziness, I should never 
countenance a pilgrim's condition.* 

Gr.-h. And what did they say else ? 

Val. "Why, they told me that it was a dangerous way : 
yea, the most dangerous way in the world, say they, is that 
which the pilgrims go. 

Gr.-h. Did they shew you wherein this way is dan- 
gerous ? 

Val. Yes : and that in many particulars. 

Gr.-h. Name some of them. 

Val. They told me of the Slough of Despond, where 
Christian was well nigh smothered. They told me that 
there were archers standing ready in Beelzebub-castle, to 
shoot them who should knock at the Wicket-gate for 
entrance. They told me also of the "Wood and dark 
Mountains, of the hill Difficulty, of the Lions : and also 

* This hath heen the reproach cast on religion in every age. Pharaoh said 
to Moses and the Israelites, "Ye ai*e idle, ye are idle ; therefore ye say, let 
us go and do sacrifice to the Lord." Men naturally imagine, that time spent 
in the immediate service of God is wasted : should a Christian therefore 
employ as many hours every week, in reading the scriptures, in secret and 
social prayer, in pious discourse, and in attending on public ordinances, as 
his neighbour devotes to amusement and sensual indulgence ; an outcry would 
speedily he made, about his idling away his time, and being in the way to 
beggar his family ! As this must be expected, it behoves all believers to avoid 
every appearance of evil, and by exemplary diligence in their proper employ- 
ments, a careful redemption of time, a prudent frugality in their expenses, 
and a good management of all their affairs, to " put to silence the ignorance 
of foolish men." For there are too many favourers of the gospel, who give 
plausibility to these slanders, by running from place to place, that they may 
hear every new preacher ; while the duty of the family, and of their station 
in the community, is miserably neglected. — They " walk disorderly, working 
not at all, but are busy-bodies:" from these we ought to withdraw, and 
against such professors we should protest ; for they are "ever learning, but 
never able to come to the knowledge of the truth." 



442 CARNAL OBJECTIONS TO THE PILGRIM'S LIFE. 

of the three Giants, Bloody-man, Maul, and Slay-good. 
They said, moreover, that there was a foul Fiend haunted 
the Valley of Humiliation ; and that Christian was by him 
almost bereft of life. Besides, said they, you must go over 
the valley of the shadow of Death, where the hobgoblins 
are, where the light is darkness, where the way is fall of 
snares, pits, traps, and gins. — They told me also of Giant 
Despair, of Doubting-castle, and of the ruin that the 
pilgrims met with there. Further, they said I must go 
over the Enchanted Ground, which was dangerous. And 
that after all this I should find a River over which I should 
find no bridge ; and that that Biver did lie betwixt me 
and the celestial country. 

Gr.-h. And was this all ? 

Val. No ; they also told me, that this way was full of 
deceivers ; and of persons that lay in wait there to turn 
good men out of their path. 

Gr.-h. But how did they make that out ? 

Val. They told me that Mr. Worldly-wise-man did lie 
there in wait to deceive. They also said that there were 
Formality and Hypocrisy continually on the road. They 
said also, that By-ends, Talkative, or Demas, would go 
near to gather me up ; that the Flatterer would catch me 
in his net ; or that, with green-headed Ignorance, I should 
presume to go on to the gate, from whence he was sent 
back to the hole that was in the side of the hill, and made 
to go the by-way to hell. 

Gr.-h. I promise you this was enough to discourage 
thee. But did they make an end there ? 

Val. No, stay. They told me also of many that tried 
that way of old, and that had gone a great way therein, to 
see if they could find something of the glory then, that so 
many had so much talked of from time to time; and how 



BUT ALL ANSWERED BY FAITH. 443 

they came back again, and befooled themselves for setting 
a foot out of doors in that path ; to the satisfaction of the 
country. And they named several that did so, as Obsti- 
nate and Pliable, Mistrust and Timorous, Turn-a-way and 
old Atheist, with several more ; who, they said, had some 
of them gone far to see what they could find : but not one 
of them found so much advantage by going as amounted 
to the weight of a feather.* 

Gr.-h. Said they any thing more to discourage you? 

Val. Yes ; they told me of one Mr. Fearing, who was a 
pilgrim; and how he found his way so solitary, that he 
never had a comfortable hour therein: also that Mr. 
Despondency had like to have been starved therein : yea, 
and also (which I had almost forgot,) that Christian him- 
self, about whom there had been such a noise, after all 
his ventures for a celestial crown, was certainly drowned 
in the black river, and never went a foot further, however 
it was smothered up. 

Gr.-h. And did none of these things discourage you ? 

Val. No ; they seemed as so many nothings to me. 

* Worldly people, in opposing the gospel, descant abundantly on the folly 
and hypocrisy of religions persons ; they pick up every vague report that 
they hear to their disadvantage, and narrowly watch for the halting of such 
as they are acquainted with : and then they form general conclusions, from a 
few particular, distorted, and uncertain stories. Thus they endeavour to 
prove that there is no reality in religion, that it is impossible to find the way 
to heaven, and that it is better to be quiet than to bestow pains to no purpose. 
This frivolous sophistry is frequently employed after all other arguments have 
been silenced. — But it is vain to deny the existence of hypocrites and de- 
ceivers ; or to excuse the evils objected to : on the contrary, we should allow 
these representations as far as there is any appearance of truth in them ; and 
then shew that this teaches us to beware lest we be deceived, and to try 
every doctrine by the touchstone of God's word ; that counterfeits prove the 
value of the thing counterfeited ,• that we should learn to distinguish between 
the precious and the vile ; and, finally, that, while danger may attend a 
religious profession, irreligion ensures destruction. 



444 THEY COME TO THE ENCHANTED GROUND. 

Gr.-h. How came that about ? 

Val. Why, I still believed what Mr. Tell-true had said, 
and that carried me beyond them all. 

Gr.-h. Then " this was your victory, even your faith ?" 

Val. It was so : I believed, and therefore came out, got 
into the way, fought all that set themselves against me, 
and, by believing, am come to this place. 

Who would time valour see 

Let him come hither ; 
One here will constant be, 

Come wind, come weather ; 
There's no discouragement 
Shall make him once relent 
His first avoVd intent, 
To be a pilgrim. 

"Who so beset him round 

With dismal stories, 
Do but themselves confound, 

His strength the more is. 
No lion can him fright ; 
He'll with a giant fight, 
But he will have a right 
To be a pilgrim. 

Hobgoblin nor foul fiend 

Can daunt his spirit ; 
He knows he at the end 

Shall life inherit. 
Then fancies fly away, 
He'll not fear what men say, 
He'll labour night and day 
To be a pilgrim. 

By this time they were got to the Enchanted Ground, 
where the air naturally tended to make one drowsy : and 
that place was all grown over with briars and thorns, ex- 
cepting here and there, where was an enchanted arbour, 
upon which if a man sits, or in which if a man sleeps, it 
is a question, say some, whether ever he shall rise or wake 



THE DANGERS THEY MET WITH. j 445 

again in this world. Over this forest therefore they went, 
both one and another; and Mr. Great-heart went before, 
for that he was the guide, and Mr. Valiant-for-truth came 
behind, being rear-guard ; for fear lest peradventure some 
fiend, or dragon, or giant, or thief, should fall upon their 
rear and so do mischief. They went on here, each man 
with his sword drawn in his hand, for they knew it was a 
dangerous place. Also they cheered up one another, as 
well as they could. Feeble-mind, Mr. Great-heart com- 
manded, should come up after him, and Mr. Despondency 
was under the eye of Mr. Valiant. 

Now they had not gone far, but a great mist and dark- 
ness fell upon them all ; so that they could scarce, for a 
great while, one see the other : wherefore they were forced, 
for some time, to feel for one another by words, for they 
walked not by sight. But any one must think that here 
was but sorry going for the best of them all ; but how 
much the worse was it for the women and children, who 
both of feet and heart also were but tender. Yet never- 
theless, so it was, that, through the encouraging words of 
him that led in the front, and of him that brought them 
up behind, they made a pretty good shift to wag along. 

The way was also here very wearisome, through dirt 
and slabbiness. Nor was there, on all this ground, so 
much as one inn or victualling house, therein to refresh 
the feebler sort. Here therefore was grunting, and puff- 
ing and sighing : while one tumbleth over a bush, another 
sticks fast in the dirt ; and the children, some of them 
lost their shoes in the mire ; while one cries out, I am 
down ! and another, Ho, where are you ? and a third, 
The bushes have got such a fast hold on me, I think I 
cannot get away from them. 

Then they came to an arbour, warm and promising much 



446 THE ARBOUR CALLED SLOTHFUL* S FRIEND. 

refreshing to pilgrims : for it was finely wrought above 
head, beautified with greens, furnished with benches and 
settles. It had in it a soft couch, where the weary might 
lean. This, you must think, all things considered, was 
tempting ; for the pilgrims already began to be foiled with 
the badness of the way : but there was not one of them 
that made so much as a motion to stop there. Yea, for 
ought I could perceive, they continually gave so good heed 
to the advice of their guide : and he did so faithfully tell 
them of dangers, and of the nature of dangers, when they 
were at them, that usually, when they were nearest to 
them, they did most pluck up their spirits, and hearten one 
another to deny the flesh. — The arbour was called the 
Slothful' s Friend, on purpose to allure, if it might be, 
some of the pilgrims there to take up their rest when 
weary.* 

* This view of the Enchanted Ground seems to vary from that which Las 
heen considered in the first part.— The circumstances of helievers "who are 
deeply engaged in business, and constrained to spend much time among 
worldly people, may here he particularly intended. This may sometimes he 
unavoidable ; hut it is ' enchanted ground.' Many professors, fascinated by 
the advantages and connexions thus presented to them, fall asleep, and wake 
no more : and others are entangled by those thorns and briars, which " choke 
the word, and render it unfruitful." The more soothing the scene the greater 
the danger, and the more urgent need is there for watchfulness and circum- 
spection : the more vigilant believers are, the greater uneasiness will such 
scenes occasion them ; as they will be so long out of their proper element : 
and, the weaker and more unestablished men are, the more apt will they be 
in such circumstances to yield to discouragement. The society and counsel 
of faithful ministers and Christian friends may help them to get on : but they 
will often feel that their path is miry and slippery, entangling and perplex- 
ing, dark and wearisome to their souls. Yet, if this be the case, their sighs, 
complaints, and prayers, are hopeful symptoms ; but, when worldly employ- 
ments and connexions, which perhaps at first were in a sense unavoidable, 
induce prosperity, and men seek comfort from this prosperity, instead of con- 
sidering it as a snare or burden, or improving it as a talent ; then the pro- 
fessor falls asleep in the enchanted arbour, It behoves, however, all who 



GREAT-HEART CONSULTS HIS MAP. 447 

I saw then in my dream, that they went on in this their 
solitary ground, till they came to a place at which a man 
is apt to lose his way. Now, though when it was light 
their guide could well enough tell how to miss those ways 
that led wrong, yet in the dark he was put to a stand : 
but he had in his pocket a map of all ways leading to or 
from the celestial City : wherefore he struck a light, (for 
he never goes also without his tinder-box,) and takes a 
view of his book or map, which bids him be careful in that 
place to turn to the right hand. And had he not been 
careful to look in his map, they had in all probability been 
smothered in the mud ; for just a little before them, and 
that at the end of the cleanest way too, was a pit, none 
knows how deep, full of nothing but mud ; there made on 
purpose to destroy the pilgrims in. 

Then thought I with myself, who, that goeth on pil- 
grimage, but would have one of these maps about him, 
that he may look when he is at a stand, which is the way 
he must take.* 

They went on, then, in this Enchanted Ground, till 
they came to where there was another arbour, and it was 
built by the highway side. And in that arbour there lay 
two men, whose names were Heedless and Too-bold. These 

love their souls, to shun that hurry of husiness, and multiplicity of affairs and 
projects, into which many are hetrayed by degrees, in order to supply in- 
creasing 1 expenses, that might he avoided by strict frugality and more mode- 
rate desires ; for these things lade the soul with thick clay ; are a heavy 
weight to the most upright ; render a man's way doubtful and joyless ; and 
" drown many in destruction and perdition." 

* This emblem inculcates the duty of constant attention to the precepts and 
counsels of scripture, as well as reliance on its promises : and of an habitual 
application to the Lord by prayer, to teach us the true meaning of his word, 
that we may learn the way of peace and safety, in the most difficult and 
doubtful cases ; and the advantage of consulting such ministers, as are most 
experienced in the ways of God, and most conversant with his sacred oracles. 



448 TWO MEN SLEEP IN AN ARBOUR. 

two went thus far on pilgrimage ; but here, being wearied 
with their journey, sat down to rest themselves and so fellfast 
asleep. When the pilgrims saw them, they stood still, and 
shook their heads ; for they knew that the sleepers were in a 
pitiful case. Then they consulted what to do, whether to 
go on and leave them in their sleep, or step to them and 
try to awake them : so they concluded to go to them, and 
awake them ; that is, if they could ; but with this caution, 
namely, to take heed that themselves did not sit down, 
nor embrace the offered benefit of that arbour. 

So they went in, and spake to the men, and called each 
by his name, (for the guide, it seems, did know them,) 
but there was no voice nor answer. Then the guide did 
shake them, and do what he could to disturb them. Then 
said one of them, I will pay you when I take my money. 
At which the guide shook his head. I will fight so long 
as I can hold my sword in my hand, said the other. At 
that one of the children laughed. 

Then said Christiana, What is the meaning of this ? 
Then the guide said, They talk in their sleep ; if you do 
strike them, or beat them, or whatever else you do unto 
them, they will answer you after this fashion ; or as one 
of them said in old time when the waves of the sea did 
beat upon him, and he slept as one upon the mast of a 
ship, " When I do awake, I will seek it yet again." 1 You 
know, when men talk in their sleep, they say any thing, 
but their words are not governed either by faith or reason. 
There is an incoherency in their words now ; even as there 
was before betwixt their going on pilgrimage and their 
sitting down here. This then is the mischief of it, when 
heedless ones go on pilgrimage ; twenty to one but they 
are served thus. For this Enchanted Ground is one of the 

1 Prov. xxiii. 34, 35. 



A WARNING TO THE PILGRIMS. 449 

last refuges that the enemy to pilgrims has : wherefore it 
is, as you see, placed almost at the end of the way, and so 
it standeth against us with the more advantage. For 
when, thinks the enemy, will these fools be so desirous to 
sit down as when they are weary? and at what time so 
likely for to be weary, as when they are almost at their 
journey's end? Therefore it is, I say, that the Enchanted 
Ground is placed so nigh to the land Beulah, and so near 
the end of their race. "Wherefore let pilgrims look to 
themselves, lest it happen to them as it has done to these, 
that, as you see, are fallen asleep and none can awake 
them* 

Then the pilgrims desired, with trembling, to go forward ; 
only they prayed their guide to strike a light, that they 
might go the rest of their way by the help of the light of 
a lantern. So he struck a light, and they went by the 
help of that through the rest of this way, though the dark- 
ness was very great. 1 

But the children began to be sorely weary : and they 

1 2 Pet. i. 19. 



* Such men as take up a profession of the gospel in a heedless manner, and 
proceed with an over-bearing confidence, the result of pride and ignorance, 
may long maintain a form of godliness, though it be a weariness to them : 
but, after a time, they will gradually be drawn back into the world, retaining 
nothing of their religion, except certain distorted doctrinal notions. They 
find excuses for their conduct from false maxims and bad examples : they fall 
asleep in the arms of woi'ldly prosperity : nothing can awaken them to fear 
or self-suspicion: but they will, as it were, talk in their sleep about religion, 
in so incoherent a manner as to excite the laughter of children ; while they 
who understand the case will bewail their deplorable delusion. Such awful 
examples should excite us to redoubled diligence in searching the scriptures, 
and in prayer ; lest we too should be overcome with a destructive sleep, and 
perish in this fascinating way. For scenes of worldly prosperity have detec 
ted the hypocrisy of many, who have long persevered in an unsuspected 
profession, amidst difficulties and trials. 

2 G 



450 THEY FIND STANDFAST ON HIS KNEES. 

cried unto him that loveth pilgrims, to make their way 
more comfortable. So, by that they had gone a little 
further, a wind arose that drove away the fog ; so the air 
became more clear. Yet they were not off by much, of 
the Enchanted Ground, but only now they could see one 
another better, and also the way wherein they should walk. 

Now, when they were almost at the end of this ground, 
they perceived that a little before them was a solemn noise 
of one that was much concerned. So they went on, and 
looked before them : and behold they saw, as they thought, 
a man upon his knees, with hands and eyes lifted up, and 
speaking, as they thought, earnestly to one that was above. 
They drew nigh, but could not tell what he said : so they 
went softly till he had done. When he had done, he got 
up, and began to run towards the celestial city. Then Mr. 
Great-heart called after him, saying, Soho, friend, let us 
have your company, if you go, as I suppose you do, to the 
celestial city. So the man stopped, and they came up to 
him : but so soon as Mr. Honest saw him, he said, I know 
this man? Then said Mr. Valiant-for- truth, Pr'ythee, 
who is it ? ; Tis one, said he, that Gomes from whereabouts 
I dwelt : his name is Standfast ; he is certainly a right 
good pilgrim. 

So they came up one to another : and presently Stand- 
fast said to old Honest, Ho ! father Honest, are you there ? 
Ay, said he, that I am, as sure as you are there. Eight 
glad am I, said Mr. Standfast, that I have found you on 
this road. And as glad am I, said the other, that I espied 
you on your knees. Then Mr. Standfast blushed, and 
said, But why, did you see me ? Yes, that I did, quoth 
the other, and with my heart was glad at the sight. Why, 
what did you think ? said Standfast. Think ! said old 



standfast's account of himself. 451 

Honest, what should I think ? I thought we had an honest 
man upon the road, therefore should have his company by- 
and-bye. If you thought not amiss, said Standfast, how 
happy am I ; but, if I be not as I should, it is I alone 
must bear it. That is true, said the other: but your fear 
doth further confirm me, that things are right betwixt the 
Prince of pilgrims and your soul ; for he saith, " Blessed 
is the man that feareth always." 

Val. Well, but brother, I pray thee tell us, what was it 
that was the cause of thy being upon thy knees even now ? 
Was it for some obligations laid by special mercies upon 
thee, or how ? 

St. Why, we are, as you see, upon the Enchanted 
Ground ; and, as I was coming along, I was musing with 
myself of what a dangerous nature the road in this place 
was ; and how many, that had come even thus far on pil- 
grimage, had here been stopped and been destroyed. I 
thought also of the manner of death with which this place 
destroyeth men. Those that die here die of no violent 
distemper : the death which such do die is not grievous to 
them ; for he that goeth away in a sleep begins that journey 
with desire and pleasure : yea, such acquiesce in the will of 
that disease. 

Then Mr. Honest interrupting him, said, Did you see 
the two men asleep in the arbour ? 

St. Ay, ay, I saw Heedless and also Too-bold there; 
and, for aught I know, there they will lie until they rot r 1 
but let me go on with my tale. As I was thus musing, as 
I said, there was one in pleasant attire, but old, who pre- 
sented herself unto me, and offered me three things ; to 
wit, her body, her purse, and her bed. Now the truth is, 
I was both weary and sleepy : I am also as poor as an 

1 Prov. x. 7. 

2 g 2 



45*2 HIS DANGERS FROM MADAM BUBBLE. 

owlet, and that perhaps the witch knew. Well, I repulsed 
her once and twice; but she put by my repulses and 
smiled. Then I began to be angry; but she mattered 
that nothing at all. Then she made offers again, and said, 
If I would be ruled by her, she would make me great and 
happy ; for, said she, I am the mistress of the world, and 
men are made happy by me. Then I asked her name, 
and she told me it was Madam Bubble. This set me 
further from her ; but she still followed me with entice- 
ments. Then I betook me, as you see, to my knees, and 
with hands lifted up, and cries, I prayed to him that had 
said he would help. So just as you came up the gentle- 
woman went her way. Then I continued to give thanks 
for this great deliverance ; for I verily believe she intended 
no good, but rather sought to make a stop of me in my 
journey.* 

Hon. Without doubt her designs were bad. But stay, 
now you talk of her, methinks I either have seen her, or 
have read some story of her. 

St. Perhaps you have done both. 

Hon. Madam Bubble ! Is she not a tall, comely dame, 
something of a swarthy complexion? 

St. Bight, you hit it, she is just such an one. 

Hon. Doth she not speak very smoothly, and give you 
a smile at the end of every sentence ? 

St. You fall right upon it again, for these are her very 
actions. 

Hon. Doth she not wear a great purse by her side ? and 



* The case of Standfast shews us, that, when helievers feel the propensity 
of their hearts to yield to worldly proposals, it renders them jealous of them- 
selves, excites them to earnest prayer, and thus eventually tends to pi'eserve 
them from these fatal delusions. 



great-heart's account of her. 453 

is not her hand often in it fingering her money, as if that 
•was her heart's delight ? 

St. It is just so ; had she stood by all this while, you 
could not more amply have set her forth before me, and 
have better described her features. 

Hon. Then he that drew her picture was a good limner, 
and he that wrote of her said true. 

Gr.-h. This woman is a witch; and it is by virtue of 
her sorceries that this ground is enchanted : whoever doth 
lay his head down in her lap, had as good lay it down upon 
that block over which the axe doth hang ; and whoever 
lay their eyes upon her beauty, are counted the enemies 
of God. 1 This is she that maintaineth in their splendour 
all those that are the enemies of pilgrims. Yea, this is she 
that hath brought off many a man from a pilgrim's life. 
She is a great gossipper ; she is always, both she and her 
daughters, at one pilgrim's heels or another, now com- 
mending, and then preferring, the excellences of this life. 
She is a bold and impudent slut ; she will talk with any 
man. She always laugheth poor pilgrims to scorn; but 
highly commends the rich. If there be one cunning to 
get money in a place, she will speak well of him from 
house to house ; she loveth banqueting and feasting mainly 
well ; she is always at one full table or another. She has 
given it out in some places that she is a goddess, and 
therefore some do worship her. She has her time and 
open places of cheating ; and she will say, and avow it, 
that none can shew a good comparable to her's. She pro- 
miseth to dwell with children's children, if they would but 
love and make much of her. She will cast out of her 
purse gold like dust, in some places, and to some persons. 
She loves to be sought after, spoken well of, and to lie in 

1 James iv. 4 ; 1 John ii. 14, 15. 



454 THE pilgrims' song. 

the bosoms of men. She is never weary of commending 
her commodities, and she loves them most that think best 
of her. She will promise crowns and kingdoms, if they 
will but take her advice : yet many hath she brought to 
the halter, and ten thousand times more to hell. 

Oh ! said Standfast, what a mercy it is that I did resist 
her ! for whither might she have drawn me ! 

Gr.-h. Whither ! nay, none but God knows. But, in 
general, to be sure she would have drawn thee into " many 
foolish and hurtful lusts, which drown men in destruction 
and perdition." * It was she that set Absalom against his 
father, and Jeroboam against his master. It was she that 
persuaded Judas to sell his Lord, and that prevailed with 
Demas to forsake the godly pilgrim's life : none can tell of 
the mischief that she doth. She makes variance betwixt 
rulers and subjects, betwixt parents and children, betwixt 
neighbour and neighbour, betwixt a man and his wife, 
betwixt a man and himself, betwixt the flesh and the spirit. 
— Wherefore, good master Standfast, be as your name is ; 
and " when you have done all, stand." 

At this discourse there was among the pilgrims a mix- 
ture of joy and trembling : but at length they brake out 
and sang — 

What danger is the pilgrim in ! 

How many are his foes ! 
How many ways there are to sin 

No living mortal knows. 
Some in the ditch spoil' d are, yea can 

lie tumbling in the mire : 
Some, though they shun the frying-pan, 

Do leap into the fire. 

After this I beheld until they were come unto the land 
of Beulah, where the sun shineth night and day. Here, 

1 1 Tim. vi. 9. 



THEY COME TO THE LAND OF BEULAH. 455 

because they were weary, they betook themselves awhile to 
rest ; and, because this country was common for pilgrims, 
and because these orchards and vineyards that were here 
belonged to the King of the celestial country, therefore 
they were licensed to make bold with any of his things. 
But a little while soon refreshed them here, for the bells 
did so ring, and the trumpets continually sounded so 
melodiously, that they could not sleep : and yet they 
received as much refreshing, as if they slept their sleep 
never so soundly. Here also all the noise of them that 
walked in the streets was, More pilgrims are come to town. 
And another would answer, saying, And so many went 
over the water, and were let in at the golden gates to-day. 
They would cry again, There is now a legion of shining 
ones just come to town : by which we know that there are 
more pilgrims upon the road ; for here they come to wait 
for them, and comfort them after their sorrow. Then the 
pilgrims got up, and walked to and fro : but how were 
their eyes now filled with celestial visions ? In this land, 
they heard nothing, saw nothing, felt nothing, smelt 
nothing, tasted nothing, that was offensive to their stomach 
or mind ; only, when they tasted of the water of the river, 
over which they were to go, they thought that tasted a 
little bitterish to the palate, but it proved sweet when it 
was down.* 



* The lively exercise of faith and hope, the anticipation of heavenly fe- 
licity, and the consolations of the Holy Spirit, soon make the believer forget 
his conflicts and sorrows, or only remember them to enhance his grateful joy. 
This description represents the happy state of those that live in places favoured 
with many lively Christians, united in heart and judgment ; and where in- 
stances of persons dying triumphantly are often reported or witnessed. It 
has frequently been observed, that aged believers, in such circumstances, have 
been remarkably delivered from fears and temptations, and animated by the 



456 THEY PREPARE FOR PASSING THE RIVER. 

In this place there was a record kept of the names of 
them that had been pilgrims of old, and a history of all 
the famous acts that they had done. It was here also 
much discoursed, how the rwer to some has its Sowings, 
and what ebbings it has had while others have gone over. 
It has been in a manner dry for some, while it has over- 
flowed its banks for others. 

In this place, the children of the town would go into the 
King's gardens and gather nosegays for the pilgrims, and 
bring them to them with affection. Here also grew 
camphire, and spikenard, saffron, calamus, and cinnamon, 
with all the trees of frankincense, myrrh, and aloes, with 
all chief spices. With these the pilgrims' chambers were 
perfumed while they staid here ; and with these were their 
bodies anointed to prepare them to go over the river, 
when the time appointed was come. 

Now while they lay here, and waited for the good hour, 
there was a noise in the town, that there was a post come 
from the celestial City, with matters of great importance 
to one Christiana, the wife of Christian the pilgrim. So 
inquiry was made for her, and the house was found out 
where she was, so the post presented her with a letter : 
the contents were, Hail, good woman! I bring thee 
tidings, that the Master calleth for thee, and expecteth 
that thou shouldest stand in his presence, in clothes of 
immortality, within these ten days. 

When he had read this letter to her, he gave her there- 
with a sure token that he was a true messenger, and was 



hopes and earnests of heaven : so that, while death seemed bitter to nature, it 
became pleasant to the soul to think of the joy and glory that wcu*d imme- 
diately follow it. 



CHRISTIANA CALLED TO PASS THE ltlVER. 457 

come to bid her make haste to be gone. The token was, 
an arrow sharpened with love, let easily into her heart, 
which, by degrees, wrought so effectually with her, that 
at the time appointed she must be gone.* 

When Christiana saw that her time was come, and that 
she was the first of this company that was to go over, she 
called for Mr. Great-heart, her guide, and told him how 
matters were. So he told her, He was heartily glad of 
the news, and could have been glad had the post come for 
him. Then she bid that he should give advice how all 
things should be prepared for her journey. So he told 
her, saying, Thus and thus it must be ; and we that survive 
will accompany you to the river-side. 

Then she called for her children, and gave them her 
blessing ; and told them that she had read with comfort 
the mark that was set in their foreheads, and was glad to 
see them with her there, and that they had kept their 
garments so white. Lastly, she bequeathed to the poor 
that little she had, and commanded her sons and daughters 
to be ready, against the messenger should come for them. 

When she had spoken these words to her guide and to 
her children, she called for Mr. Valiant-for-truth, and 
said unto him, Sir, you have in all places shewed yourself 
true-hearted; be faithful unto death, and my King will 
give you a crown of life. I would also entreat you to have 
an eye to my children : and if at any time you see them 
faint, speak comfortably to them. For my daughters, my 

* These messengers seem to be merely emblems of the different diseases or 
decays, by which the Lord takes down the earthly tabernacle, when he sees 
good to receive the souls of his people into his immediate presence. In plain 
language, it was reported that Christiana was sick and near death, and she 
herself became sensible of her situation. ' The arrow sharpened by love,' im- 
plies, that the time, manner, and circumstances of the believer's death are 
appointed by him " who loved us, and gave himself for us :" He, as it were 
says to the dying saint, " It is I, be not afraid." 



458 SHE EXHORTS HER CHILDREN AND COMPANIONS. 

son's wives, they have been faithful, and a fulfilling of the 
promise npon them mil be their end. — Bnt she gave Mr. 
Standfast a ring. 

Then she called for old Mr. Honest, and said of him, 
ft Behold an Israelite indeed, in whom is no guile." Then 
said he, I wish you a fair day, when you set out for mount 
Zion, and shall be glad to see that you go over the river 
dry-shod. But she answered, Come wet, come dry, I long 
to be gone; for, however the weather is in my journey, I 
shall have time enough, when I come there, to sit down 
and rest me, and dry me. 

Then came in that good man Mr. Heady- to -halt, to see 
her. So she said to him, Thy travel hitherto has been with 
difficulty; but that will make thy rest the sweeter. But 
watch and be ready ; for at an hour when you think not 
the messenger may come. 

After him came in Mr. Despondency and his daughter 
Much-afraid ; to whom she said, " You ought with thank- 
fulness for ever to remember your deliverance from the 
hand of Giant Despair, and out of Doubting-castle. The 
effect of that mercy is, that you are brought with safety 
hither. Be yet watchful, and cast away fear ; be sober, 
and hope to the end. 

Then she said to Mr. Feeble-mind, Thou wast delivered 
from the mouth of Giant Slay-good, that thou mightest 
live in the light of the living for ever, and see the King 
with comfort : only I advise thee to repent thee of thy 
aptness to fear, and to doubt of his goodness, before he 
sends for thee ; lest thou shouldest, when he comes, be 
forced to stand before him, for that fault, with blushing.* 

* The address made by Christiana to each of the company, and the cir- 
cumstances of her passing- the river, are well deserving of attention; but 
require no comment. When such believers as have long walked honourably 
are enabled to bear a dying testimony to the truth, and to recommend the 




CC IHI 



I 



SHE PASSES THE RIVER TRIUMPHANTLY. 459 

Now the day drew on that Christiana must be gone. 
So the road was full of people to see her take her journey. 
But, behold, all the banks beyond the river were full of 
horses and chariots, which were come down from above, to 
accompany her to the city-gate. So she came forth, and 
entered the river, with a beckon of farewell to those that 
followed her to the river-side. The last words that she 
was heard to say, were, I come, Lord, to be with thee, and 
bless thee. 

So her children and friends returned to their place, for 
that those that waited for Christiana had carried her out 
of their sight. So she went and called, and entered in at 
the gate, with all the ceremonies of joy that her husband 
Christian had entered with before her. 

At her departure the children wept. But Mr. Great- 
heart and Mr. Valiant played upon the well-tuned cymbal 
and harp for joy. So all departed to their respective 
places.* 

In process of time, there came a post to the town again, 
and his business was with Mr. Ready-to-halt. So he in- 

ways of the Lord with the last remains of their hreath, a great effect will 
often he produced : hut the confidence of some professors, in these circum- 
stances, has a very different tendency. Many excellent persons, however, 
are incapacitated from speaking much in their last hours ; and we ought by 
no means to judge of men's characters on these grounds : for it is remarkable, 
that the scripture is generally silent about the manner in which its worthies 
terminated their lives ; and a vecy few exceptions are found to this rule. We 
are particularly instructed in the nature of their faith and its effects upon 
their conduct during life ; and thence we may assuredly infer, that they died 
in the Lord, and entered into rest. 

* The happy death of an eminent Christian is a loss to relatives and con- 
nexions, to the church and the community : and in this view may be lamented : 
but it often yields great encouragement to ministers and other spectators of 
the interesting scene, and excites their adoring praises and thanksgivings. 



460 READY-TO-HALT IS SUMMONED. 

quired him out, and said, I am come to thee in the name 
of him whom thou hast loved and followed, though upon 
crutches : and my message is, to tell thee that he expects 
thee at his table, to sup with him in his kingdom, the 
next day after Easter : wherefore prepare thyself for thy 
journey.* Then he also gave him a token that he was a 
true messenger, saying, I " have broken the golden bowl, 
and loosed the silver cord.^'t 

After this, Mr. Ready-to-halt called for his fellow pil- 
grims, and told them, saying, I am sent for, and God shall 
surely visit you also. So he desired Mr. Valiant to make 
his will ; and, because he had nothing to bequeath to them 
that should survive but his crutches and his good wishes, 
therefore thus he said, These crutches I bequeath to my 
son that shall tread in my steps with a hundred warm 
wishes that he may prove better than I have been. 

Then he thanked Mr. Great-heart for his conduct and 
kindness, and so addressed himself to his journey. — When 
he came to the brink of the river, he said, Now I shall have 
no more need of these crutches, since yonder are chariots 

1 Eceles. xii. 6. 

* Evident decays of natural powers as effectually convince the observing 
person that death approaches, as if a messenger had been sent to inform him. 
But men in general cling to life, 'wilfully overlook such tokens, and try to 
keep up to the last the vain hope of recovering ; and others, by a kind of 
cruel compassion, soothe them in the delusion : so that numbers die as sud- 
denly of chronical disorders as if they had been shot through the heart. 
Perhaps, however, the author had some reference to those inexplicable presages 
of death, which some persons evidently experience. 

t These tokens are taken from a well-known portion of scripture ; J but it 
would be inconsistent with the plan of this work, to enter on a particular ex- 
planation of them. The dealings of the Lord are here represented, as 
uniformly gentle to the feeble, trembling, humble believers, and the ch'cum- 
stances of their deaths as comparatively encouraging and easy. 

1 Eceles. xii. 1 — 7. 



FEEBLE-MIND PASSES NEXT, THEN DESPONDENCY. 461 

and horses for me to ride on. The last words he was heard 
to say, were, Welcome, life ! So he went his way. 

After this, Mr. Feeble-mind had tidings brought him, 
that the post sounded his horn at his chamber-door. Then 
he came in, and told him, saying, I am come to tell thee 
that thy Master hath need of thee : and that in a very 
little time thou must behold his face in brightness. And 
take this as a token of the truth of my message ; " Those 
that look out at the windows shall be darkened." 

Then Mr. Feeble-mind called for his friends and told 
them what errand had been brought unto him, and what 
token he had received of the truth of the message. Then 
he said, Since I have nothing to bequeath to any, to what 
purpose should I make a will? As for my feeble mind, 
that I will leave behind, for that I have no need of it in 
the place whither I go ; nor is it worth bestowing upon 
the poorest pilgrims : wherefore, when I am gone, I desire 
that you Mr. Valiant, would bury it in a dung-hill. This 
done, and the day being come in which he was to depart, 
he entered the river as the rest ; his last words were, Hold 
out, faith and patience ! so he went over to the other side. 

When days had many of them passed away, Mr. De- 
spondency was sent for : for a post was come, and brought 
this message to him : ' Trembling man, these are to sum- 
mon thee to be ready with the King by the next Lord's 
day, to shout for joy, for thy deliverance from all thy 
doubtings. And/ said the messenger, 'that my mes- 
sage is true, take this for a proof :' so he gave " a grass- 
hopper to be a burden unto him." — Now Mr. Despon- 
dency's daughter, whose name was Much-afraid, said, 
when she had heard what was done, that she should go 



462 HONEST IS SUMMONED. 

with her father. Then Mr. Despondency said to his 
friends. Myself and my daughter, yon know what we have 
been, and how troublesomely we have behaved ourselves 
in every company : my will, and my daughter's is that our 
desponds and slavish fears be by no man ever received, 
from the day of our departure, for ever : for I know that 
after my death they will offer themselves to others. For, 
to be plain with you, they are guests which we entertained 
when we first began to be pilgrims, and could never shake 
them off after : and they will walk about and seek enter- 
tainment of the pilgrims; but, for our sakes, shut the 
doors upon them. 

When the time was come for them to depart, they went 
up to the brink of the river. The last words of Mr. De- 
spondency were, Farewell, night ! Welcome, day ! — His 
daughter went through the river singing, but none could 
understand what she said. 

Then it came to pass a while after, that there was a post 
in the town that inquired for Mr. Honest. So he came to 
his house, where he was, and delivered to his hands these 
lines : ' Thou art commanded to be ready against this day 
se'nnight, to present thyself before thy Lord, at his Father's 
house. And, for a token that my message is true, {{ All 
the daughters of music shall be brought low." ' — Then Mr. 
Honest called for his friends, and said unto them, I die, 
but shall make no will. As for my honesty, it shall go 
with me : let him that comes after be told of this. 

When the day that he was to be gone was come, he ad- 
dressed himself to go over the river. Now the river at 
that time overflowed the banks in some places : but Mr. 
Honest in his lifetime had spoken to one Good-conscience 
to meet him there ; the which he also did : and lent him 



AND VALIANT-FOR-TRtTTH, AND STANDFAST. 463 

his hand, and so helped him over. The last words of Mr. 
Honest were, Grace reigns ! So he left the world. 

After this, it was noised about that Mr. Yaliant-for- 
truth was taken with a summons by the same post as the 
other ; and had this for a token that the summons was 
true, that "his pitcher was broken at the fountain." When 
he understood it, he called for his friends, and told them 
of it. Then said he, I am going to my Father's ; and, 
though with great difficulty I got hither, yet now I do not 
repent me of all the trouble I have been at to arrive where 
I am. My sword I give to him that shall succeed me in 
my pilgrimage, and my courage and skill to him that can 
get it. My marks and scars I carry with me, to be a wit- 
ness for me, that I have fought his battle who now will 
be my rewarder. 

"When the day that he must go hence was come, many 
accompanied him to the river-side, into which as he went 
he said, " Death, where is thy sting V 9 and as he went 
down deeper, he said, " Grave, where is thy victory ?" So 
he passed over, and all the trumpets sounded for him on 
the other side. 

Then there came forth a summons for Mr. Standfast. 
This Mr. Standfast was he that the pilgrims found 
upon his knees in the Enchanted Ground ; and the post 
brought it him open in his hands. The contents whereof 
were, that he must prepare for a change of life, for his 
Master was not willing that he should be so far from him 
any longer. At this Mr. Standfast was put into a muse. 
Nay, said the messenger, you need not doubt of the truth 
of my message : for here is a token of the truth thereof, 
" Thy wheel is broken at the cistern." Then he called to 
him Mr. Great-heart, who was their guide, and said unto 



464 standfast's conduct 

him, Sir, although it was not my hap to be much in your 
good company in the days of my pilgrimage, yet, since the 
time I knew you, you have been profitable to me. When 
I came from home, I left behind me a wife and five small 
children ; let me entreat you at your return, (for I know 
that you go and return to your Master's house, in hopes 
that you may be a conductor to more of the holy pilgrims,) 
that you send to my family, and let them be acquainted 
with all that hath and shall happen unto me. Tell them, 
moreover, of my happy arrival at this place, and of the 
present and late blessed condition that I am in. Tell them 
also of Christian and Christiana his wife, and how she 
and her children came after her husband. Tell them 
also of what a happy end she made, and whither she is 
gone. — I have little or nothing to send to my family, ex- 
cept it be my prayers and tears for them ; of which it will 
suffice if you acquaint them, if peradventure they may 
prevail. 

When Mr. Standfast had thus set things in order, and 
the time being come for him to haste away, he also went 
down to the river. Now there was a great calm at that 
time in the river : wherefore Mr. Standfast, when he was 
about half way in, stood a while and talked to his compa- 
nions that had waited upon him thither ; and he said, This 
river has been a terror to many : yea, the thoughts of it 
have also often frightened me. Now, me thinks, I stand 
easy ; my foot is fixed upon that on which the feet of the 
priests that bare the ark of the covenant stood, while Is- 
rael went over this Jordan. 1 The waters, indeed, are to 
the palate bitter, and to the stomach cold : yet the thought 
of what I am going to, and of the conduct that waits for 
me on the other side, doth lie as a glowing coal at my 
heart. I see myself now at the end of my journey : my 

1 Joslraa Hi. 17. 



AND SPEECH IN THE RIVER. 465 

toilsome days are ended. I am going to see that head 
that was crowned with thorns, and that face that was spit 
upon for me. I have formerly lived by hear-say and faith : 
but now I go where I shall live by sight, and shall be with 
him in whose company I delight myself. I have loved to 
hear my Lord spoken of; and, wherever I have seen the 
print of his shoe in the earth, there I have coveted to set 
my foot too. His name has been to me as a civet-box ; 
yea, sweeter than all perfumes. His voice to me has been 
most sweet ; and his countenance I have more desired 
than they that have most desired the light of the sun. 
His words I did use to gather for my food, and for anti- 
dotes against my faintings. He has helped me, and has 
kept me from mine iniquities ; yea, my steps have been 
strengthened in his way.* 

Now, while he was thus in discourse, his countenance 
changed ; his " strong man bowed under him •" and after, 

* This speech has heen justly admired, as one of the most striking passages 
in the Avhole work ; but it is so plain, that it only requires an attentive reader. 
It may, however, he worthy of our observation, that in all the instances before 
us the pilgrims are represented as resting then* only dependence, at the closing 
scene, on the mercy of God, - through the righteousness and atonement of his 
Son ; and yet recollecting their conscious integrity, boldness in professing 
and contending for the truth, love to the cause, example, and words of Christ? 
obedience to his precepts, delight in his ways, preservation from then- own 
iniquities, and consistent behaviour, as evidences that their faith was living, 
and their hope warranted : and in this way the retrospect conduced to their 
encouragement. Moreover they all concur in declaring, that, while they left 
their infirmities behind them, they should take their graces along with them, 
and that " their works would follow them." — Thus the scriptural mean is 
exactly maintained, between those who place their supposed good works as 
the foundation of their hope, and those, who would exclude even real good 
works from being so much as looked upon as evidential of saving faith, or as 
in any way giving encouragement to the believer in his dying hour. 1 

1 2 Tim. iv. 6—8. 
2 H 



466 HE ENTERS THE CITY IN TRIUMPH. 

he had said, Take me, for I come unto thee ! he ceased to 
be seen of them. 

But glorious it was to see, how the open region was 
filled with horses and chariots, with trumpeters and pipers, 
with singers and players on stringed instruments, to wel- 
come the pilgrims as they went up, and followed one ano- 
ther in at the beautiful gate of the city.* 

* The view given in this place of the peaceful and joyful death of the pil- 
grims cannot hut affect every reader in some degree ; and many perhaps may 
he ready to say, " Let me die the death of the righteous, and let my last end 
be like his :"* hut, except they make it their principal concern to live the life 
of the righteous, such a wish will most probably be frustrated ; and every 
hope grounded on it is evidently presumptuous, as the example of Balaam 
sufficiently proves. — If any man, therefore, doubt whether this allegory do 
indeed describe the rise and progress of religion in the soul ; the beginning, 
continuance, and termination of the godly man's course to heaven ; let him 
diligently search the scriptures, and fervently pray to God, from whom alone 
" cometh every good and perfect gift," to enable him to determine this question. 
But let such as own themselves to be satisfied that it does, beware lest they 
rest on this assent and notion, in the pleasure of reading an ingenious work 
on the subject, or in the ability of developing many of the author's emblems. 
Let them beware lest they be fascinated, as it were, into a persuasion that 
they actually accompany the pilgrims, in the life of faith, and walking with 
God, in the same measure as they keep pace with the author in discovering 
and approving the grand outlines of his plan. And let every one carefully 
examine his state, sentiments, experience, motives, tempers, affections, and 
conduct by the various characters, incidents, and observations, that pass under 
his review; assured that this is a matter of the greatest consequence. We 
ought not indeed to call any man master, or subscribe absolutely to all his 
sentiments ; yet the diligent practical student of scripture can scarcely doubt, 
that the warning, counsels, and instructions of this singular work agree in 
general with that sacred touchstone ; or that characters and actions will at 
last be approved or condemned by the Judge of the world, in a great degree 
according to the sentence passed on them in this wise and faithful book. The 
Lord grant that both the writer and readers of these observations " may find 
mercy in that day," and he addressed in these gracious words, " Come, ye 
blessed of my Father, inherit the kingdom prepared for you, from the founda- 
tion of the world." 

1 Num. xxiii. 10. 



THE CONCLUSION. 467 

As for Christiana's children, the fonr boys that Chris- 
tiana brought, with their wives and children, I did not stay- 
where I was till they were gone over. Also since I came 
away, I heard one say they were yet alive : and so would 
be for the increase of the church in that place where they 
were, for a time. 

Shall it be my lot to go that way again, I may give 
those that desire it an account of what I here am silent 
about : mean time, I bid my reader, 

Farewell ! 



^ RFr.Fiv/rn X 



RECEIVED. ^* 



4^*1251* 



2 h 2 



INDEX. 



Accommodation of scripture, dan- 
gerous, 308. 

Adam, the first, 107, 108. 

Affections, false, 10, 11. 326,327; 
carnal, their prevalence over rea- 
son, 42, 43. 

Age and youth, their different advan- 
tages, 402, 403. 

Aged Christians often experience 
much peace and comfort, 194, 195. 

Anchor, golden, 356. 

Angels, guardian, 249. 254. 

Antinomianism, 388 — 392. 

Apollyon meets Christian, 83. 360 ; 
tempts, reproaches, and threatens 
him, 84 — 87 ; assaults him, 88 ; is 
put to flight, 89. 

Apostates, 47, 48. 105. 199, 200; 
dying in despair, 190, 191. 

Apples, Eve's, 357. 

Appropriation, erroneous notion re- 
specting, 326, 327. 

Arhour on the hill Difficulty, 61. 332, 
333 ; on the Enchanted Ground, 
444—448. 

Armoury at the house Beautiful, 79. 

Assurance, not the essence of faith, 
92, 93. 39 1 ; genuine, always ac- 
companied hy holy ohedience, 1 93, 
194. 

Atheism, long hypocritical profession 
of the gospel not unlikely to issue 
in, 221. 

Atheist, derides Christian and Hope- 
ful, 220 ; character of, prohably 
taken from a particular person, 19. 

Backsliders, 96, 97. 
Bath, the Interpreter's, 31 8 
Beautiful, palace, 66 ; Christian en- 
tertained there, 69—81 ; Chris- 
tiana entertained there, 338 — 359. 



Beelzebub, his castle, 31; his dog, 
291. 295—297. 

Believers, weak, 411 

Beulah, country of, 246—249. 455, 
456. 

Bigotry, 198. 

Bloody man, (see Grim.) 

Brisk, Mr. visits Mercy, 346, 347. 

Bubble, Madam, assails Standfast, 
452 ; description and character of, 
453, 454. 

Bunyan, Mr. his parents and occu- 
pation, xiii ; his early profligacy, 
ib. ; his life remarkably preserved, 
xiv ; his deep convictions and im- 
pressions, xv ; reformations, xvi ; 
and conversion, xvii; assailed by 
the Ranters, xvii; his perplexities 
and temptations, xvii, xviii. 92 ; 
joins a Baptist church, xix; set 
apart to the ministry, ib. ; appre- 
hended and tried for preaching, 
contrary to law, xx ; confined in 
Bedford jail twelve years, xxi ; 
chosen pastor of the Baptist church 
at Bedford, xxii ; liberated, ib. ; 
settles at Bedford, xxiii ; his death, 
xxiv ; his family, ib. ; and charac- 
ter, xxv, xxvi. 

Burden, Christian's, 1,11; not taken 
off at the wicket gate, 35 ; falls off 
at the cross, 52. 

Business, danger of too much, 452. 

By-ends, Mr. overtaken by Christian 
and Hopeful, 156; his kindred, 
157; his religious principles, 157 
—159. 162, 163. 414; left by 
Christian and Hopeful, 160 ; over- 
taken by Hold-the-world, Money- 
love, and Save-all, 160 ; gives them 
an account of Christian and Hope- 
ful, 161, 162; propounds a ques- 



470 



INDEX. 



tion to them, which is answered by 
Money-love, 164, 165; they pro- 
pose it to Christian and Hopeful, 
1 66 ; are silenced and put to shame 
by Christian, 167, 168; are fatally 
seduced, 173. 

By-path-meadow, 179. 424. 

By-way to hell, 200. 432. 

Candour, false, 198. 

Caution, Mount, 199. 

Certificate, 54 ; given in by Christian 
and Hopeful at the Celestial Gate, 
257 ; Christiana receives one from 
Secret, 280. (See Roll.) 

Charity, her conversation with Chris- 
tian, 74, 75; without judgment, 
leads into errors, 118, 119 ; Mount, 
431. 

Christ, how revealedto the soul, 128. 
229, 230 ; what meant by the ex- 
pression, 239; effects of such a 
revelation, 231 ; passed through 
Vanity Fair, 139; his merits suffi- 
cient for all, though effectual only 
for some, 314; his four kinds of 
righteousness, 32 1 — 324. 

Children are to be early commended 
to the Lord by prayer, 423 ; duty 
of instructing them in religion, 398 
—403. 

Christian, his distress on account of 
his burden, 1 — 3, directed by 
Evangelist to the Wicket-gate, 5, 
6 ; falls into the Slough of Despond, 
1 1 ; meets Worldly-wise-man, 16 ; 
turns aside to go to Legality, 22 ; 
met by Evangelist, 23 — 29; ad- 
mitted at the Wicket-gate, 31 ; 
entertained by Interpreter, 37 — 
52 ; loses his burden at the cross, 
52 ; goes up the hill Difficulty, 59 ; 
sleeps in the Arbour, and loses his 
roll, 61 ; returns and finds his roll, 
64, 65 ; entertained at the house 
Beautiful, 69—78 ; is armed, 79 ; 
goes down into the Valley of Hu- 
miliation, 83 ; meets Apollyon, 84 ; 
his combat with him, 88 ; his vic- 
tory, 89 ; passes through the Valley 
of the Shadow of Death, 95— 100 ; 
overtakes Faithful, 102 ; exposes 



Talkative, 1 19—124; he and Faith- 
ful overtaken by Evangelist, 132 ; 
arrive at Vanity, 139 ; persecuted 
there, 142 — 154; is joined by 
Hopeful, 155; invited by Denias 
to a silver mine, 169 — 173 ; he and 
Hopeful turn aside into By-path- 
meadow, 180 ; are taken by Giant 
Despair, and confined in Doubting- 
castle, 183 — 191 ; they escape, 
1 92 ; are entertained at the Delec- 
table Mountains, 194 — 202; drawn 
into a net by the Flatterer, 216; 
are liberated and chastised by a 
shining one, 217; pass over the 
Enchanted-ground, 222—245 ; ar- 
rive at the country of Beulah, 246 ; 
come to the Black River, 250 ; 
cross it, and enter the celestial city 
triumphantly, 250 — 260 ; reports 
of, after his death, 273, 274 ; his 
ancestors, 395. (See Faithful and 
Hopeful.) 
Christiana, Sagacity's account of her 
and her sons, 275; her distress, 
276; her dream, 277; visited by 
Secret, 278; by Timorous and 
Mercy, 282 — 285 ; sets out on pil- 
grimage with her four sons and 
Mercy, 287 ; passes the Slough of 
Despond, 290 ; admitted at the 
Wicket-gate, 292 ; assaulted by 
two men, 299, 300 ; entertained 
by the Interpreter, 304—329 ; at- 
tended on her journey by Great- 
heart, 320 ; arrives at the cross, 
321 ; goes up the hill Difficulty, 
331 ; entertained at the house Beau- 
tiful, 338 — 357; passes through 
the Valley of Humiliation, 360 — 
366 ; and the Valley of the Shadow 
of Death, 367—372; entertained 
by Gaius, 394 — 409; arrives at 
Vanity, 414 ; entertained there by 
Mnason, 414 — 421 ; comes to the 
river of the Water of Life, 422 ; 
entertained at the Delectable Moun- 
tains, 428 — 434; arrives in the 
country of Beulah, 455 ; receives 
a summons to go to the celestial 
city, 456 ; prepares to obey it, 457 ; 
her address to her children and 



INDEX. 



471 



companions, 457. 458 ; passes the 
Black River, and is received at the 
celestial city, 459. 

Civility, son of Legality, 20—28. 

Clergy, that they are gentlemen by 
profession, a dangerous idea, 168 
—170. 

Clear, Mount, 201. 

Comfort, not to be too hastily ad- 
ministered, 26, 27. 345 ; in what 
manner, 29, 30. 296; difference 
between a young- convert's and an 
established Christian's, 36 ; source 
of genuine, 88 ; genuine distin- 
guished from false, 54 ; not, in it- 
self, a ground of confidence, 234. 

Communion of saints, 67, 68 ; admis- 
sion to, 68, 69. 

Conflict, the Christian's inward, 44 ; 
outward, 46. 

Conviction of sin, 1 — 3. 224. 

Conversion, circumstances attending 
it, are of little'moment, 287, 288. 

Corn-field, an emblem, 311. 

Covetousness, 161, 162. 

Cross, the, 52. 321. 

Death, represented by a river with- 
out a bridge, 251. 456; fear of, 
how overcome, 250, 251 ; meeting 
it with composure, no proof of a 
safe state, 259 ; often most peace- 
ful to the most timid, 461, 462. 
464. 
Debts, unjust to contract them by 
false appearances of affluence, 170 ; 
ill effects of ministers contracting 
them, 171, 172. 
Deceivers, folly of neglecting religion, 
for fear of being led away by 
them, 443. 
Delectable Mountains, 194—199. 

428—434. 
Demas invites Christian and Hopeful 
to turn aside to a silver mine, 169 
— 173 ; his pedigree, 173 ; seduces 
By-ends, &c. 1 73. 
Desire of grace is grace, an ambi- 
guous and improper expression, 
233. 
Despair represented by an iron cage, 
48 ; how far a believer may fall 



under its power, 191 ; Giant, takes 
Christian and Hopeful prisoners, 
183; his cruelty to them, 186 — 
189 ; his fits, 187 ; men whose eyes 
had been put out by him, 199; 
slain by Great-heart and his com- 
panions, 425. 
Despond, slough of, 11—13. 290; 
steps over, 14; all pass it, 15; 
grew worse after Christian had 
passed it, 289. 
Despondency, whence it arises, 5. 
12 — l(j; how to be removed, 29, 
30 ; represented by a quag, 95, 96 ; 
Mr. and his daughter, Much-afraid, 
rescued from Doubting-castle, 426 ; 
pass the Black River, 462. 
Destruction, city of, 7, 103. 272. 
Difficulty, the hill, 59, 60. 329— 

332. 
Diffidence, giant Despair's wife, 186. 

425. 
Discontent, 110. 

Discretion, her discourse with Chris- 
tian, 69. 
Disloyalty, charged upon professors 
of the gospel, 147 ; ill effects of, in 
them, ib. 
Dissenters, their successful opposition 
to Popery in the last century, xxiv. 
420; persecution of them in the last 
century, xxi; indulgence granted 
them by James II. xxiv. 
Distress, needless, 291 ; often follows 
long after the commission of sin, 
350 ; how to be removed, 351 ; 
folly of neglecting religion for fear 
of temporary,, 3 72. 
Dog, at the Wicket-gate, 291. 
Doubting-castle, 183 — 191 ; demo- 
lished by Great-heart, 426. 
Dreams, of the day of judgment, xvi. 
50; Christiana's, 277. 303; Mer- 
cy's, 341, 342 ; how far to be re- 
garded, 277. 342. 

Ease, the plain, 169. 

Enchanted ground, 222 — 246. 444 — 

449. 
Enthusiasm, 54, 55. 1 28. 231 . 277. 316. 
Envy, his testimony against Faithful, 

144 — 148; answered, 150. 



472 



INDEX. 



Error, Mount, 197; none harmless or 

innocent, 198. 
Evangelist meets Christian, 4 ; again, 

23 ; overtakes him and Faithful, 

132. 
Evidences, (see Grace.) 
Examination, self, importance of, 466. 
Experience, Christian relates his, 70 

—75; Hopeful's, 224—232; of 

believers, a useful study, 466. 

Faint-heart, Mistrust, and Guilt rob 
Little-faith, 206, 207 ; conversation 
concerning them between Christian 
and Hopeful, 207—232. 

Fairs, their pernicious- effects, 136 — 
140, (see Vanity.) 

Faith, human and divine, 151 ; na- 
ture of, 231, 232. 237—239. 317; 
Ignorance's, 237 ; dead and living, 
123, 124; erroneous statement of, 
184, 115. 290.326,327.331. 

Faithful, joined by Christian, 102; 
gives an account of his pilgrimage, 
104 — 115; beguiled by Talkative, 
118 — 121; undeceived by Chris- 
tian, 122 — 125 ; proposes a ques- 
tion to Talkative and refutes his 
answers, 125, 126; answers it 
himself, and makes an application 
to Talkative' s conscience, 129 — 
131 ; he and Christian overtaken 
by Evangelist, 133; arrive at the 
town of Vanity, 135; are perse- 
cuted there, 139, ike. ; replies to 
his indictment, 146 ; answers the 
charges brought against him, 150, 
151 ; condemned and put to death, 
154. (see Christian.) 

Fear, nature, and advantages of right, 
2. 3. 241. 307. 388. 428 ; mistakes 
concerning, 52 66, 67. 193. 241. 
380. 428 ; of men, 244 ; different 
kinds of, 12. 181, &c. ; habitual, 
removed by a clear view of the 
gospel, 52 ; of death, overcome, 
253. 

Fearing, Mr. account of, 379—387. 

Feeble-mind, rescued from giant Slay- 
good, 405 ; his account of himself, 
406, 407 ; entertained by Gaius, 
408 ; proceeds on his pilgrimage 



with Christiana, &c. 411, &c. ; 

passes the Black River, 462. 
Fire, an emblem, 43. 
Flatterer, the, draws Christian and 

Hopeful into a net, 216. 
Flower-garden, an emblem, 310. 
Formalist and Hypocrisy climb over 

the wall, 56 ; turn aside, 60. 330. 

Gaius entertains Christiana, &c. 394 
—409. 

Gentleman-like, the expression, 170. 

Good-will receives Christian at the 
Wicket-gate, 31 ; instructs him in 
the way, 34 ; receives Christiana, 
&c. 292 ; and Mercy, 294. 

Grace, how maintained in the heart, 
36; evidences of, 127. 131. 459; 
Mnason's daughter married to 
Samuel, 459. 

Great-heart, appointed by the Inter- 
preter to guide Christiana as far 
as the house Beautiful, 320 ; slays 
Giant Grim, 336; returns home, 
337 ; appointed to conduct her all 
the way, 355; kills Giant Maid, 
374 ; and Giant Slay-good, 405 ; 
he and his companions attack a 
monster at the town of Vanity, 420 ; 
slay Giant Despair and demolish 
Doubting-castle, 426. 

Grim, giant, opposes Great-heart and 
the pilgrims, 335 ; is slain by him, 
336. 

Hate-good, judge, 145 ; his address 
to Faithful, 150 ; his charge to the 
jury, 152. 

Hearing, vain without doing, 122. 

Heart, of man, represented by a dusty 
parlour - , 39 ; its deceitfulness, 
234 ; a good one, 234 ; its natural 
enmity against God, 326, 327. 

Heaven, employments of, 254, 255 ; 
friends will be known there, 440. 

Help, 13. 

Hen and chickens, an emblem, 309. 

Honest, Mr. found asleep by Chris- 
tiana, &c. 376 ; accompanies them 
the rest of their pilgrimage, 379 ; 
passes the Black River, 462. 

Hope and fear duly proportioned, 52, 



INDEX. 



473 



53; represented by a golden an- 
chor, 356. 

Hopeful, joins Christian, 155; in- 
clines to turn aside to the hill 
Lucre, 169 ; is prevented by Chris- 
tian, 169; warns and encourages 
Christian against suicide in Doubt- 
ing-castle, 188, 189 ; relates his 
experience, 224 — 231 ; comforts 
Christian while passing the Black 
River with him, 250 — 253 ; is re- 
ceived into the Celestial City, 258, 
(see Christian. ) 

Hospital for children, and orphans, 
422. 

Humiliation, valley of, 82 ; Chris- 
tian's conflict there, 84—89 360 
— 366 ; a pleasant and healthful 
place in summer time, 91 ; Christ 
had a country house there, 364 ; 
not necessarily connected with 
terror, 366 ; increased by clear 
views of the gospel, 53, 54. 231. 

Hypocrisy, see Formality, a specious 
kind of, 157, 158. 

Idleness, objected to religious per- 
sons, 441. 

Ignorance, 202 ; his conversation 
with Christian and Hopeful, 203. 
232 — 239 ; conversation about him 
between Christian and Hopeful, 
202. 232. 237; his hopes, 234, 
237 ; his good notions, ib. ; his 
good heart,' 234; his faith, 237, 
239 ; is ferried over the river by 
Vain-hope, 258 ; has no certificate, 
ib. ; is carried back the by-way to 
Hell, 259. 

Imagination, accessible to Satan, 83. 
87—93. 

Indictment, of Mr. Bunyan, xx ; of 
Christian and Faithful, 145. 

Indifference in regard to theological 
truth, prevalence of, 202, 203. 

Innocence, Mount, 431. 

Innocent, 304. 

Insanity very seldom occasioned by 
religion, 187—189. 

Interpreter, entertains* Christian, 37 
— 52 ; and Christiana, &c. 335 — 
320. 



Intolerancy, evil of, 142 — 145. 
Invitations to sinners, mistakes 
about, 287—299. 

James, Christiana's son, marries 

Phebe, 409. 
Johnson, Dr. a great admirer of the 

Pilgrim's Progress, xxv. 
Joseph, Christiana's son, marries 

Martha, 419. 
Jury, on the trial of Christian and 

Faithful, their names, 153; their 

verdict, ib. 
Justification, not by works, 2. 20, 

21, 27. 218, 219; by faith, way 

of, 222 — 231 : objections against 

it answered, 231. 239. 

Knowledge, vain without practice, 

1 23 ; two kinds of it, ib. 
Key of promise, 192. 

Ladder, Jacob's, 356. 

Law, the, cannot sanctify, 39 — 41 ; 
knows nothing of mercy, 1 09, 1 10 ; 
explained away by those who ex- 
pect justification by it, 23; man's 
natural enmity against it, 108 ; the 
rule of duty, 392. 

Legality, Mr. recommended to Chris- 
tian by Worldly- wiseman, 20; 
exposed by Evangelist, 26. 

Lions, before the house Beautiful, 
67 ; backed by Giant Grim, 335. 

Little-faith, robbery of, 206 ; obser- 
vations on it, 207, &c. ; difference 
between, and Esau, 209. 

Looking-glass, given to Mercy, 434. 

Lord of the hill, discourse concerning 
him, 76—80. 

Lof s wife (see Monument.) 

Lucre, hill, 169. 

Map, Greatheart's, 447. 

Marriage, 347, 349. 396. 

Martha, Mnason's daughter, married 

to Joseph, 419. 
Marvel, Mount, 430. 
Matthew, Christiana's son, taken ill, 

349 ; cured by Mr. Skill, 351, 352 ; 

marries Mercy, 409. 
Maul, giant, slain by Great-heart, 374. 



474 



INDEX. 



Mercy, visits Christiana, 282 ; is 
persuaded to accompany her on 
pilgrimage, 287 ; admitted at the 
Wicket gate, 294 ; her Dream, 
341, 342; visited by Mr. Brisk, 
346 ; married to Matthew, 409 ; 
longs for the looking-glass at the 
Delectable Mountains, 433. 

Minister, picture of, 38 ; exposed to 
great danger when situated among 
the affluent, 170, 171; duty of 
praying for, 338. 

Ministry, stated, advantages of, 319, 
435. 

Mistrust and Timorous, 62, 63, 
punished for endeavouring to 
hinder Christian, 333. 

Mnason entertains Christiana, 414 — 
420. 

Monster, a, attacked by Great-heart, 
&c. at Vanity, 420. 

Monument, 174, 175. 

Morality, village of, 20, 22; a faulty 
and defective kind of, put in the 
place of the gospel, 26—28. 39— 
42. 

Moses, 109. 

Much-afraid, (See Despondency.) 

Muck-rake, an emblem, 307. 

Negligence darkens the believer's 

evidences, 63, 64. 
Not-right killed by lightning, 408. 

Obstinate, pursues Christian, 7 ; re- 
turns home, 9. 

Pagan, giant, 101 ; persecution may 

possibly be revived, 102. 
Palace, guarded by armed men, 45,46. 
Pardon, by word and by deed, 321 — 

327. 
Parlour, dusty, an emblem, 39. 
Passion and Patience, 41, 42. 
Persecution, 142 — 154; causes of, 

139—147. (see Pagan.; 
Perseverance, final, doctrine of, 44. 

195; abused, 97; guarded from 

abuse, 186. 218,' 219 ; means of, 

201. 
Phebe, Gaius's daughter married to 

James, 409. 



Pirkthank, his evidence against 
Faithful, 149; answered, 151. 

Picture of the Pilgrim's Guide, 37, 38. 

Piety, her conversation with Chris- 
tian, 70, 71. 

Pilgrimage, objections against it, 19. 
441 — 443 ; two things requisite for 
those who undertake it, 418. 

Pills, Mr. Skill's, 351. 

Pleasures, worldly, 136 — 140. 

Pliable pursues Christian, 7 ; is per- 
suaded to accompany him, 9, 10 ; 
falls into the Slough of Despond, 
11 ; returns home, 12 ; further ac- 
count of him, 104, 105. 

Pope, giant, 101. 

Popery, fast declines at present, 137 ; 
represented by a monster, 419 ; 
prevalence of, in England, before 
the revolution, xxiv. 420. 

Prayer, perseverance in, necessary, 
229 ; why required, 307. 

Preciseness, objected to religious per- 
sons, 140. 

Prejudice and Ill-will throwing dirt 
on Godly-man, 431. 

Presumption, (see Simple,) repre- 
sented by a ditch, 95. 

Profession, worthless without fruit, 
314. 

Professors, loose, bring a scandal on 
religion, 118, 119. 124, 125 ; how 
such are to be dealt with, 119 — 
125 ; emblems of hypocritical, 
307. 

Prosperity, 223—449. 

Providence, openings of, abuse of 
the term, 168-171. 

Prudence, her conversation with 
Christian, 72, 73 ; catechizes 
Christiana's children, 343—346. 

Quag, in the Valley of the Shadow oi 
Death, 95. 

Raiment given to Christiana, &c. at 
the Interpreter's, 319. 

Ranters, the, assail Mr. Bunyan by 
one of their party, who seems to 
have furnished the character of 
Atheist, xvii; probably intended 
by Self-will, xviii. 



INDEX. 



475 



Ready-to-halt joins Christiana, &c. 
and. accompanies them in then* 
pilgrimage, 411; passes the black 
river, 460. 

Regeneration precedes right views of 
the glory of the gospel, 326, 327. 

Religion, its practical nature, 121, 
122 ; evangelical, declined after 
the publication of the first part of 
the Pilgrim's Progress, 290. 331. 

Repentance, false, 244, 245 ; neces- 
sity of, 351 ; folly of deferring it 
for a death-bed, 392. 402. 

Restitution^ final, 325. 

Righteousness of Christ fourfold, 
321—323. 

River, of the Water of Life, 177. 
422 ; the black, 250. 253. 455— 
464. 

Robin, the, an emblem, 312. 

Roll, given to Christian, 54 ; lost in 
the arbour on the hill Difficulty, 
61 ; found again, 65 ; (see Certifi- 
cate.) 

Sacrament, the, 77, 78. 349. 

Sagacity, Mr. his account of Chris- 
tian, 272 — 274 ; of Christiana and 
her family, 275, 276. 291. 

Sanctification, 38 — 42. 

Samuel, Christiana's son, married to 
Grace, 419. 

Saying and Doing, 122. 

Scripture represented by a study, 79 ; 
by a looking-glass, 433, 434 ; by 
a map, 447 ; how to be read, 345. 

Seal, a, set on Christian's forehead; 
54 ; on Christiana's, 318. 

Secret, 278, 279. 

Security, danger of, 61, 62. 

Self-will, 389, 390 ; the Ranters pro- 
bably intended by him, xviii. 

Shadow of Death, Valley of the, 93 
— 101. 367—372. 

Shame, 105. 185. 

Shepherds at the Delectable Moun- 
tains, 194-202. 428—434. 

Sheep, an emblem, 310. 

Silver, mine of, (see Lucre.) 

Simple, Sloth, and Presumption, 



asleep, 56 ; hanged, 328 ; and 
drew many aside, ib. 

Sin, in-dwelling, 53; deliberate, 
must bring guilt on the conscience, 
184—186; allowed a proof of 
hypocrisy, 312. 

Sinai, Mount, 22, 23. 28. 34. 

Skill, Mr. 349 ; his pills, 351. 

Slander, (see Prejudice.) 

Slay-good, giant, killed by Great- 
heart, 405. 

Spider, an emblem, 388. 

Spies, two, 93, 94. 

Spirit, the Holy, his comforting in- 
fluences, 179, 180. 422 ; his teach- 
ing, 36, 37. 308; his inward 
witness, 53, 54. 

Spring at the foot of the hill Diffi- 
culty, 59. 331. 

Standfast, overtaken by Christiana, 
&c. 450 ; accompanies them the 
remainder of their pilgrimage, 
455, &c. ; his account of Madam 
Bubble, 451 — 454; passes the 
Black River, 465. 

Suggestions, satanical, 31, 32. 84. 
100, 101 ; occasion of good to be- 
lievers, 299 ; deterring persons 
from the use of the means of 
grace, 368. 

Suicide, 187, 188. 

Superstition, his evidence against 
Faithful, 148; answered, 151. 

Talkative, description of, 120, 121; 
beguiles Faithful by his plausible 
discourse, 117, 118; exposed by 
Christian, 119, 124; his answers 
to Faithful's questions refuted, 126 
—130; leaves Faithful, 131. 

Tell-true, 439. 

Temporary, once very religious, 243 ; 
• reason of such men's drawing* back, 
244—246 ; manner of it, 47, 48. 
246. 

Temptations, peculiar, often succeed 
peculiar consolations, 83 ; (see 
Apollyon) ; vice versa, 89, 90 ; are 
no proof of spiritual advancement, 
367 ; believers drawn aside by, 



476 



INDEX. 



182 — 185; means to be used for 
their removal, 367. 

Terror vain without humiliation, 224, 
&c. 

Timorous, 62 ; his daughter endea- 
vours to dissuade Christiana from 
going on pilgrimage, 282 — 285 ; 
her conversation with her neigh- 
bours about her, 285, 286. 

Tree, rotten, an emblem, 314. 

Trial of Mr. Bunyan, xxi ; of Chris- 
tian and Faithful, at Vanity, 145 
— 154. 

Turn-away, 205. 436. 

Vain-confidence, 180-181. 

Valiant-for-truth, overtaken by 
Christiana, &c. 436 ; accompanies 
them the rest of their pilgrimage, 
439 ; relates his conflict with three 
robbers, 437, 438 ; gives an ac- 
count of his setting out on pil- 
grimage, 439 — 444 ; passes the 
Black River, 463. 



Vanity, town of, 135 ; the Fair kept 
there, 136 ; Christ passed through 
it, 139 ; persecution of Christian 
and Faithful there, 140 — 154 ; state 
of, when Christiana passed through 
it, 414. 

Wanton, Madam, 106. 452, 453. 
Watchful, the porter at the house 

Beautiful, 67. 337. 
Wicket-gate, 5. 23. 27 30. 291— 

293. 
Women, a commendation of, 397. 
Works, men will be judged according 

to their, 123. 274. 
Worldly- wiseman, 17 — 22; exposed 

by Evangelist, 26—28. 

Young persons, cautions to, 170, 171, 
299. 

Youth and age, their different ad- 
vantages, 402, 403. 

Zeal, rash, ill effects of, 154. 



THE END. 



O. NORMAN, PRINTER, MAIDEN LANE, COVENT GARDEN. 



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